Antaratma Darshan

Here is a comprehensive summary in English of the provided Jain text, "Antaratma Darshan" by Fatehchand Z Shah, based on the provided pages:

Antaratma Darshan: A Journey from External to Internal Self

This text, "Antaratma Darshan" (Insight into the Inner Self), by Fatehchand Z Shah, explores the concept of the "Antaratma" (Inner Self) within the framework of Jain philosophy. It posits that just as a person progresses through childhood, youth, and old age in the physical world, the soul also undergoes three stages of development in the spiritual realm: Bahiratma (External Self), Antaratma (Inner Self), and Paramatma (Supreme Self).

The author begins by defining the Bahiratma as one who has not yet realized the distinctness of the soul from the body. Such an individual believes in the existence of the soul, karma, being the doer and enjoyer of karma, and the possibility of liberation (moksha) and its means, but this understanding has not yet deeply ingrained within them. Their life is primarily consumed by the pursuit of worldly pleasures and attachments. However, by contemplating the six aspects of the soul (soul, karma, doer, enjoyer, moksha, means to moksha) with discernment, the Bahiratma state begins to fade, paving the way for entry into the Antaratma state.

The Essence of the Antaratma:

The text quotes Shrimad Anandghanji, stating that the Antaratma is a dynamic code of conduct characterized by a surrendered life, a stable inner state, and the realization of the Supreme Self within one's own soul. The Antaratma is inspired by fundamental values and serves as a source of consciousness and creativity. Key values of the Antaratma include:

• Moral and Spiritual Order: Adherence to ethical principles and spiritual discipline.
• Unity of Thought, Speech, and Action: Consistency between what one thinks, says, and does.
• Spirit of Dedication: A deep commitment and surrender to a higher purpose or the Divine.
• Dissolution of Ego: The melting away of the individual "I" in the pursuit of the Supreme Self.
• Desire for Self-Surrender: A yearning to dedicate one's life to God.

To embody these values, individuals must transform desires, temptations, and aversion into noble aspirations and elevated emotions.

The Transformation Process:

The text draws an analogy: just as a sculptor transforms a rough, unfeeling stone into a divine idol of a Tirthankar, so too must the external form of the Bahiratma be transformed into the Antaratma. The ultimate aim of human existence is the development of the soul, leading to its ultimate merging with the Supreme Self, manifesting in pure faith. The ego, identified as "I," is to be seamlessly integrated into the unified consciousness of the Supreme Being.

Developing the Inner Vision:

The realization of the soul's separation from the body is the first step. Subsequently, one must cultivate the habit of seeing the inner radiance within all bodies, rather than merely their physical forms. This practice, if undertaken in this lifetime, can lead to liberation in future lives, where the soul becomes one with the Supreme Self. Awakening this inner vision requires constant practice, which is equated with Samyak Darshan (Right Faith) and Samyak Gyan (Right Knowledge).

Characteristics of the Antaratma:

Individuals who perceive external and internal events as natural, even when they appear unusual, demonstrate the state of Sthitapragna (one with a stable intellect). They experience a profound connection with the entire universe, recognizing themselves as an integral part of it and the universe as their own. As Shrimad Yashovijayji Upadhyay states, holding a resolute vision in the heart while adhering to worldly conduct is a hallmark of the Antaratma. They remain constantly vigilant in pursuing their ultimate goal.

Quoting Swami Ramtirth, the text emphasizes the awareness of immortality: "I was never born, yet my births of breath are as many as waves on the sleepless sea." This understanding of being unborn and immortal eradicates fear, contempt, regret, despondency, and hatred. Such individuals are compassionate, cheerful, and deeply embody the principle of non-violence towards all beings. Their focus shifts away from the external world towards their inner being.

Discernment and Righteous Action:

An individual who wisely distinguishes between good and bad is qualified to enter the realm of the Antaratma. Here, there is an acceptance of Prashasta Rag (righteous attachment or inclination). Emotions like anger and hatred, previously fueled by criticism of others, are now channeled into situations that yield beneficial results for oneself and others. These individuals skillfully display different emotions to achieve their goals, not for selfish gain, but for the welfare of all. Their actions are purposeful and driven by understanding. They possess a constant awareness that human life is meant for a higher purpose. They strive to control sensory desires and their conduct is so exemplary that it inspires others to emulate them. They recognize the need to develop physical and mental strength. Selfless actions naturally bring forth inner peace. They look back at past childish notions with amusement and feel remorse for past transgressions.

Devotion and Intellectual Inquiry:

The Antaratma is capable of perceiving the Jineshvara Prabhu (Tirthankaras) in their tranquil form, experiencing them in their universal aspect. The journey begins with external reverence and progresses to internal immersion. As Shrimad Devchandji states, "Worshipping the Jinvara is worshipping oneself," which represents a higher form of Samyak Darshan.

Another path, suitable for intellectually inclined individuals, involves using reason, logic, research, contemplation, science, and psychological efforts to understand the universe, the soul, and karma after developing Samyak Shraddha (Right Faith). Relying on Shrimad Haribhadra Suri's statement, "The world is experienced through logic," philosophers, thinkers, psychologists, and intelligent individuals can analyze the principle of omniscience. This path of intellectual pursuit is called Abhinavagyan (new knowledge) or Gyanayoga (path of knowledge).

The Path to Liberation:

The value of human birth lies in developing the soul's potential and progressively elevating it. By harnessing willpower, one can gain mastery over mental powers, elevate the lower aspects of one's nature, prevent the mind from straying towards desires, and redirect it towards the desired path. This ability, achieved with the mind's assistance, is termed Rajayoga (royal path).

The core Jain principle of Samyak Darshan, Samyak Gyan, Samyak Charitra (Right Faith, Right Knowledge, Right Conduct) leads to Moksha. All aspects of the path to liberation are interconnected. Whichever path aligns with one's nature, if pursued diligently, does not negate the importance of other paths. These are referred to as Nay (perspectives). The essence of each Nay must be understood to function in the realm of truth and the physical world. In Jain terminology, this is Syadvada. While understanding the essence of all Nays, one Nay should be predominant in one's heart for the soul's progress. As Shrimad Upadhyayji states, "The Jinas have said there are countless yogas for the elevation of the soul." Therefore, one should endeavor towards the Bhakti Marga (path of devotion) by adopting various yogas for the soul's contentment.

Stages of Spiritual Progress:

In the Jain concept of Gunasthana (stages of spiritual progress), the Antaratma state begins with "stable vision" in the Fourth Gunasthana and extends up to the Twelfth Gunasthana. The Paramatma state, the perfection of the soul, manifests in the Twelfth Gunasthana. From the Fourth to the Twelfth Gunasthana, the soul undergoes numerous states. The attainment of Samyak Darshan occurs in the Fourth Gunasthana.

Universal Consciousness and Equanimity:

A distinguishing characteristic of an individual in the Antaratma state is the experience of a great life pervading the entire universe. They perceive themselves as a part of this Great Life (Paramatma). This Great Life, in terms of possession, is the realization: "I am that" and "I am." This is echoed in Shrimad Anandghanji's Stavan of Shantimathji: "Oh, I call myself, salutations to myself, to whom has been gifted the immense donor."

The Antaratma possesses a broad heart filled with feelings of friendship, joy, compassion, and indifference towards others. When they observe undesirable qualities or behaviors, they accept them as natural occurrences, remaining in equanimity. They look with compassion upon those engrossed in anger, pride, illusion, and greed. The author of "Upamiti Bhavaprapancha," when describing the human perspective, uses the phrase "pashutvagraho," meaning "the grip of animalistic tendencies." In this vein, the Antaratma advises: "Brother, you must control the characteristics befitting this animalistic role. You must command it as a master, not become its servant and remain enslaved. Only then will you experience a higher life." Even if such individuals do not conform, there is no contempt for them; they have transcended the state of hatred. They comprehend both the higher and lower aspects of the soul and understand its potential states in all circumstances. They know that their unenlightened brother will eventually improve after experiencing the consequences of their actions and truly attain the Antaratma state.

Fearlessness and the Ultimate Goal:

From the understanding of unity with the Supreme Self, arises unwavering fearlessness in the Antaratma. Shrimad Anandghanji states, "Fear is born of fickleness." Consequently, such individuals confront the present and future fearlessly, progressing joyfully in the grand endeavor of attaining the state of the Supreme Self. This is a brief glimpse into the Antaratma state.

Conclusion:

In conclusion, the text reiterates the profound mystery illuminated by Pujya Hemchandracharya in his Mangalik Shloka from the Yoga Shastra: "This soul itself is Samsara (the cycle of birth and death); when conquered by passions and senses. The same, when it conquers them, the wise call Moksha (liberation)." This signifies that the soul, when bound by passions and senses, is trapped in the cycle of existence. However, when the soul achieves victory over these internal enemies, it attains liberation.