Parmatmaprakash

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Parmatmaprakash: A Guiding Light to the Supreme Self

"Parmatmaprakash," authored by Shri Prakash H. Shastri, is a significant work within Jain spiritual literature. This text delves into the core principles of Jain philosophy, emphasizing the inherent spiritual nature of existence and the path to ultimate liberation.

The Essence of Jain Spirituality:

The foundation of Jain philosophy, and indeed the essence of Jain culture and literature, lies in its Adhyatma-Vidya (spiritual science). This eternal wisdom is the lifeblood of the religion, focusing on the cultivation of Atmic Alaukik Vrattis (extraordinary spiritual tendencies) and the ultimate goal of achieving Nirvikalpatmak Sahaj-Anand (unalloyed, effortless bliss of the self). While all beings desire happiness and peace, they often stray from the true path due to delusion. Saints and realized souls, through their own direct experience, have illuminated this path for the welfare of the world.

Yogindu Muni: A Luminary of Spiritual Thought:

Within the tradition of spiritual saints, Yogindu Muni holds a place of great importance. Among his many profound spiritual works, "Parmatmaprakash" is considered a cornerstone. As the title suggests, this text beautifully articulates various spiritual themes in a simple and engaging language. These include:

• Niranjan Dev (The Unblemished Deity): The text identifies this unblemished deity as the Supreme Self (Paramatma). Attaining this divine presence does not require external rituals or worship. Instead, it is achieved by withdrawing external sensory perceptions and turning inward to realize the Paramatma within oneself. Just as a swan resides in the pristine waters of a Mansarovar (a sacred lake), the Supreme Being dwells in a pure, unadulterated state of mind. Seeking this divinity in temples, idols, or paintings is deemed futile. The text states:

  "The Deity is not in the temple, not in the stone idol, not in plaster or in an image. That Deity is eternal, indestructible, devoid of karmic impurities, full of knowledge. Such a Paramatma resides in equanimity." (Verse 123)

• The Nature of the Unblemished: "Parmatmaprakash" further elucidates the nature of the "Niranjan" (unblemished one) as one who is beyond form, color, taste, smell, or sound. They are devoid of birth and death, anger, pride, delusion, greed, and ego. Such an enlightened being is characterized by equanimity and a lack of attachment to any specific qualities or states. The text describes:

  "He has no description, no smell, no taste, no qualities. He has no birth, no death, no anger, no delusion, no greed, no pride. Know that unblemished one, free from all these." (Verses 19-20)

• Defining Paramatma (The Supreme Self): The Paramatma is defined as the Self in whom the entire universe resides (is reflected) and who, while dwelling within the universe, does not become one with it. This enlightened being is the Paramatma. The text emphasizes:

  "The universe resides within His soul; He also resides within the universe. Know Him as Paramatma, who dwells within the universe and yet remains untouched by it." (Verse 197)

• The Realization of the Supreme: The pursuit of spiritual truth leads to the awakening of inner consciousness, enabling the soul to perceive the Paramatma. The enlightened consciousness, in its non-dual state, witnesses the Paramatma within itself. The author states:

  "When the mind merges with the Supreme Self, and the Supreme Self merges with the mind, and both become one in equanimity, then whom shall I worship?" (Verse 125)

• The True Purpose of Spirituality: Spirituality aims to realize the ultimate truth, which transcends worldly gains like powers (Riddhi-Siddhi) and material wealth. The enlightened soul is merely a knower and seer of the transformation of both inert and conscious matter, remaining unaffected by joy or sorrow. This is their state of equanimity (Samata).

• The Role of Karma: The text clarifies that both happiness and sorrow experienced by beings are caused by karma. The soul, being an entity of consciousness and perception, merely observes and knows this process without attachment or aversion. This perspective aligns with the Nishchaya Naya (ultimate truth perspective) of Jainism, where the causal relationship of happiness and sorrow is attributed to karma.

Structure and Purpose of "Parmatmaprakash":

"Parmatmaprakash" was composed to enlighten the disciple, Prabhakar Bhatt. The text begins with Prabhakar Bhatt's earnest query about the nature of the Paramatma who can alleviate the suffering of beings across the four realms of existence.

In response, Yogindu Muni explains that just as the Siddha Parmatma (liberated soul) resides in liberation, characterized by purity and knowledge, the Karan Paramatma (causal Paramatma) resides within the body, endowed with all powers. He urges Prabhakar Bhatt not to differentiate between the Siddha and the self, as the soul within the body is the true liberator.

The text further emphasizes that no external Paramatma can free the soul from worldly suffering. It is the Karan Paramatma (the self's inherent potential) that, through its own strength, can lead to the state of the Karya Paramatma (the manifested, liberated state). The author stresses the importance of Atma Purushartha (self-effort) and the awakening of one's inherent capabilities. The self is both the seeker and the sought.

The Importance of Self-Discrimination (Bhed Vigyan):

To realize the true nature of the Paramatma within, Bhed Vigyan (discrimination between the self and non-self) is paramount. Without understanding the distinction between the soul and non-soul, the true self cannot be known. The text advocates for the unification of the soul and non-soul in understanding their fundamental natures, differentiating between the self and external attributes or impurities. It asserts that no substance can truly transform into another, and that the qualities and transformations of a substance are inherent. The illusion of the intermingling of substances arises from ignorance, but the inherent nature of a substance remains unchanged. There is only a conventional, causal relationship between different substances, not an intrinsic one. This understanding of the boundaries and independence of each substance is the starting point for self-welfare.

The Two Sections of "Parmatmaprakash":

The "Parmatmaprakash" is divided into two sections:

1. The First Section: Deals with the description of the Trividhatma (the soul in its three states or aspects).
2. The Second Section: Describes the nature of Moksha (liberation).

Authorship and Dating of Yogindu Muni:

Yogindu Muni is considered a significant figure in the lineage of Jain scholars and saints, following in the footsteps of luminaries like Acharya Kundakunda, Amritchandra, and Samantabhadra. However, as with many ancient spiritual masters, definitive information about Yogindu Muni's life, name, and the exact period of his composition is scarce, leading to scholarly debate.

• Name Variations: While the text uses the name "Joindu," other variations like "Yogindra" and "Yogichandra" appear in different commentaries and manuscripts. Scholars generally agree that "Joindu" or "Yogindu" is the authentic name.

• Dating Debates: Scholars have proposed various timeframes for Yogindu Muni, ranging from the 6th to the 12th century CE. Prominent scholars like Acharya Hazari Prasad Dwivedi place him in the 8th-9th century, while others suggest the 10th or 11th century. Some argue for the 6th century, while others, like Rahul Sankrityayan, place him in the 8th century, even suggesting a death date of 780 CE.

• Linguistic Evidence: The language of "Parmatmaprakash" is Apabhramsa, an evolved form of Prakrit. The development and standardization of Apabhramsa as a literary language is also a subject of scholarly discussion. The linguistic features of "Parmatmaprakash" suggest a period when Apabhramsa was transitioning towards its Hindi-like form, leaning towards the 8th century or later. The presence of verses from "Parmatmaprakash" in Hemachandra's grammar, who lived between the 12th and 13th centuries, further supports a dating of the 8th to 12th century for Apabhramsa literature.

Other Works Attributed to Yogindu Muni:

Besides "Parmatmaprakash" and "Yogasar," several other works are traditionally attributed to Yogindu Muni. However, the authenticity of some of these is also debated, with similarities in names and styles leading to potential misattributions. Works like "Naukar Shravakachar" and "Savay Dhamma Doha" are also claimed by other Jain authors like Devsen.

In conclusion, "Parmatmaprakash" stands as a vital text offering profound insights into the Jain path of self-realization. It guides the seeker towards an inward journey, emphasizing the inherent divinity within and the power of self-effort to attain ultimate liberation.