Parmatma Prakash

This document is the English translation of the Parmatma Prakash (The Light of the Supreme Soul) by Sri Yogindra Acharya. It was published in 1915 by the Central Jaina Publishing House, Arrah, India, under the patronage of the All-India Jaina Association. The translation was done by Richhab Dass Jain, B.A., with an introduction by Champat Rai Jain.

The book is a significant work of Jain philosophy, particularly from the Nishchaya (natural/real) point of view, as opposed to the Vyavahara (conventional/apparent) point of view. The introduction extensively discusses the Jain philosophy of Syad-Vada (many-sidedness of knowledge), the nature of happiness (sensual, intellectual, spiritual), and the concept of the soul (Jiva). It highlights Jainism's emphasis on self-exertion and understanding the nature of reality.

The introduction also touches upon:

• The six Dravyas (substances) in Jainism: Jiva, Matter, Dharma, Adharma, Time, and Space.
• The attributes of the soul: knowledge, perception, happiness, and power, which are obscured by matter (karmas).
• The concept of Karma and its role in reincarnation.
• The Jaina path to liberation (Moksha) through the Ratana Traya (Three Jewels): Right Belief, Right Knowledge, and Right Conduct.
• The idea that the soul is its own God, distinct from the Advaita philosophy's concept of Brahman.
• The cyclical nature of time and its impact on the spiritual state of beings.
• A critique of one-sided absolutism in philosophy and a defense of Jainism's rational approach.

The Parmatma Prakash itself begins with obeisance to the liberated souls (Siddhas) and the Tirthankaras. The main body of the text, presented in verses (Gathas), elaborates on the nature of the Parmatman (Supreme Soul or Godhead). Key themes discussed include:

• The nature of the Parmatman: Described as eternal, pure, embodiment of knowledge, infinite happiness, and infinite power, residing in the Siddha Avastha (perfect state) and also latently within the worldly soul.
• The three types of souls: Vahira Atman (outer soul, ignorant), Antara Atman (inner soul, wise), and Parmatman (perfect soul).
• The self as God: Jainism posits that the true nature of the soul is Godhead, attained through self-realization and the destruction of karmic bondage. There is no external creator God.
• Discrimination between Jiva and Ajiva: Emphasizing the distinct nature of soul and non-soul (matter, etc.) and rejecting monistic philosophies that conflate them.
• The path to Moksha: Achieved through the eradication of passions (kashayas), desires (raga, dvesha), and attachment to worldly objects (parigraha) through meditation, right knowledge, right faith, and right conduct.
• The role of virtue and vice: Both are seen as causes of bondage, though different in their immediate effects (virtue leads to heavenly states, vice to hellish states). True liberation comes from transcending both.
• The importance of equanimity (Sambhava): Seen as crucial for destroying karmas and realizing the true nature of the soul.
• The futility of attachment: Attachment to the body, family, possessions, and even religious rituals, when done with worldly intent, is seen as an obstacle to liberation.
• The power of knowledge (Jnana): True knowledge, particularly self-knowledge (Atma-Jnana), is presented as the ultimate means to liberation.
• Equality of souls: All souls are fundamentally identical in their pure nature, although their manifestation differs due to karmic influences. The wise recognize this underlying unity.
• The body as an enemy: The body, being the source of suffering and impurity, is to be renounced in spirit.

The text also provides a detailed explanation of the six Dravyas and their attributes from the Nischaya point of view. It repeatedly emphasizes that the true Self (Atman) is pure consciousness and bliss, distinct from the physical body and the influences of karma. The ultimate goal is to realize this innate divine nature within oneself.