Atma Anand Dhanya Swarup Hai - Book Summary

Here's a comprehensive summary of the Jain text "Atma Anand Dhanya Swarup Hai" by Ratanlal Kanthed, based on the provided pages:

The book "Atma Anand Dhanya Swarup Hai" (The Soul is of the Nature of Blissful Wealth) by Ratanlal Kanthed, as presented in the provided Jain Education International document, emphasizes the inherent blissful nature of the soul and distinguishes it from the insentient material world.

The Nature of the Soul vs. the Material World:

The visible world is described as a collection of atomic, chemical, and inert substances, devoid of consciousness. Jain philosophy terms this as "para-satta" (external existence).
The soul, in contrast, is described as "swa-dravya" (one's own substance) and inherently possesses consciousness. It exists in its own form through time, space, and modes, but is non-existent in external substances, space, time, and modes.
This understanding aligns with the Jain concept of Syadvada (Relativism) and Anekanta (Multiplicity), asserting that the soul is eternal in its own existence but impermanent in its relation to external substances. This duality is the root of the cycle of birth and death.
A soul that identifies with external material things is an "Bahiratama" (external-souled), while a soul that resides in its own essence is an "Antaratma" (internal-souled) or "Mahatma" (great soul).
While other philosophies may label material things as illusions or ignorance and advocate for their renunciation, the underlying intent is the same: to remove ignorance and guide the soul towards the path of knowledge.
The principle of karma bandha (bondage of karma) states that attachment to external objects is the cause of karma and the cycle of rebirth, driving the soul's movement and stillness.

The Illusion of External Influence:

Even though the physical body is composed of five inert elements, the text clarifies that there is nothing within this lifeless structure that can provide emotional experiences to consciousness. Sensations like heat and cold arise due to an innate attachment to external modifications and conditions.

The Soul's True Nature:

The genuine joy and contentment of consciousness are emotional. These emotions cannot originate from material objects.
Material substances occupy space and are distinct from the conscious element. They are perishable, prone to decay and decomposition, and exist as aggregates of particles.
The soul, however, is formless, ageless, deathless, indestructible, and eternal, existing in its own essence. The merging of one existence into another is impossible; otherwise, consciousness would become inert, and inertness would become conscious, which does not happen. Inertness perpetuates within inertness itself.

The Soul as the Creator of Emotions and Karma:

The soul is the creator of emotions. The purity or impurity of one's thoughts and intentions (adhyavasaya) leads to the distinctions of sin, merit, auspiciousness, inauspiciousness, and the concepts of doer and experiencer.

The Path to True Fulfillment:

The ultimate satisfaction and contentment of consciousness are achieved by delving into one's own inner self.
A purified inner consciousness is the greatest achievement of human life. This purification leads to unprecedented blissful experiences throughout the soul's infinite regions.
An individual detached from the desires of external senses, through the power of effort driven by right knowledge (samyagjnana), experiences unparalleled joy and bliss within their inner soul.
As one cultivates introspection, they progress closer to realizing the "Paramatma pada" (state of the Supreme Soul).

Breaking Free from Delusion:

Normally, a soul is overshadowed by external attachments, leading to vices like pride, attachment, anger, greed, fame, infamy, possessiveness, and mine-ness.
The soul identifies solely with the body, considering itself mortal and experiencing its pleasures and pains as its own. The gain or loss of material possessions is perceived as personal gain or loss, and those connected to the body are seen as loved ones.
Because material things are impermanent, the soul also perceives itself as subject to death.
However, spiritual knowledge (adhyatmajnana) reveals one's pure nature. The destruction of mithyatva (delusion) and the realization of the distinction between self and other (swa-para bheda-jnana) end this state of identification.
At this point, the belief in the body's impermanence and the soul's indivisible integrity becomes firm.

The Soul's Functional Nature:

The soul, being of the nature of knower (gyayak swabhava), perceives, knows, and relinquishes objects of knowledge by classifying them as worthy of discarding, knowing, or adopting, guided by knowledge. It then engages in its own pure soul.
Jain philosophers define the soul by its function: "Upayoge Atma" (the soul is characterized by its consciousness/awareness), which is based on this spiritual foundation.
Another essential definition is "Dhruvya-utpadavyaya-yuktam Atma" (the soul is characterized by permanence along with origination and cessation), which clarifies the soul's nature through the distinctions of substance, qualities, and modifications.
An analogy is given: clay is the material cause of a pot, its shaping is origination, and its breaking is cessation. However, the clay itself remains permanent throughout these changes. Similarly, the soul is the eternal material cause.

Detachment and Inner Peace:

Even though combinations and separations occur in external circumstances, the soul's essence is never diminished.
With the establishment of right perspective (samyagdrushti), the soul no longer perceives gain or loss in external objects.
Such a state turns the soul's focus inward. Detached from externals, the mind becomes calm, finding increasing well-being and contentment in its own welfare.
The degree to which a soul progresses inward corresponds to ascending through the Gunsthanas (stages of spiritual development). The experience of bliss begins at this stage, or rather, one embarks on the steps towards the "Anand Bhavan" (abode of bliss), which is the path to liberation. The unique taste of bliss is definitively experienced at this point.

The Essence of Godhood and Ultimate Bliss:

The next aspect of divine existence is concentration of the mind.
God is not a person but a name for conscious energy. The stronger the soul's steadfastness in its devotional practices (bhavadhyasa), the greater the progress towards realizing godhood.
Purity and excellence in thoughts and emotions illuminate the soul. Beauty shifts from external objects to internal feelings. Bliss is not experienced through the senses but as transcendental feelings.
The realm of thought is dominated by idealistic excellence. Greed and fear lead to the bondage of evil deeds, while entry into Samvara (restraint) begins the process of Nirjara (shedding of karma).
New karma, like burnt seeds, cannot produce their effects when the cause is destroyed.
By not considering the external as oneself and oneself as external, the soul, filled with knowledge, becomes incapable of generating karma.
When a soul experiences this state, it is on the verge of approaching godhood and experiences a unique bliss.
External pleasures and pains are perceived as mere illusions. The soul, knowing this through right knowledge, does not experience pleasure or pain (sata-asata vedana). It is immersed in a bliss that can only be described as incomparable and wondrous, or beyond words.
Finally, after this unique bliss, the state of Paramananda (Supreme Bliss), a confluence of bliss, is attained.
In this state, the self-realized great soul remains continuously content, joyful, meditative, and enters a state of equanimity. This is the extraordinary state of divine contemplation and attainment, where the individual perceives themselves as liberated and enlightened in this very life and body. Even if liberation is achieved in a few subsequent lives, there is no desire for it. This state is recognized in the highest spiritual stages, achievable only through supreme effort and self-strength. Such rare great souls are found as examples worldwide.
The attainment of the seventh Gunasthana (stage of spiritual development), where glimpses of liberation are seen in the state of non-heedlessness (apramatta-bhava), is still considered valid in this era.

Legacy of Spiritual Masters:

Acharya Pravar Shrimad Rajendrasurishwarji is cited as a great soul within the Swetamber Jain tradition who wrote profound spiritual texts out of compassion for the welfare of all beings, creating an immortal treasure for humanity.
The text highlights that few souls are capable of living a disciplined life as Jain saints, pursuing wisdom and character while simultaneously engaging in the act of Gyan-daan (giving knowledge).
Achieving success in both self-welfare and knowledge-giving is a feat of extraordinary souls, exemplified by those who embody "Tinnantarana" (though the exact meaning is not elaborated here, it suggests overcoming obstacles or achieving something significant). The lives and literature of such great souls become immortal through the ages.
Sureshwarji attained immortality, evident as clearly as light. The most significant event in human life on Earth is not material success or empires built and destroyed, but the soul's progress over ages in the "search for truth and goodness." Those who participate in these efforts of soul-searching find a permanent place in the history of human civilization.
Time has forgotten many things like great emperors, but the memory of saints endures. Great rulers built cities and monuments in their names to achieve immortality, but they have vanished. History is a witness to this, but everything in the spiritual realm is permanent and unaffected by material forces.

Conclusion:

The summary concludes that the man who attains the spiritual kingdom, becomes the master of spiritual powers, and presents a shining ideal of self-development to the world, has time as his servant. He becomes an eternal source of inspiration and, transcending all, achieves the unhindered, infinite bliss of the "Sat-Chit-Ananda Dhana Atma" (Soul of Existence-Consciousness-Bliss), reaching the state of Paramoksha (Supreme Liberation), which even deities yearn for but cannot attain without the rare human birth. By following the path of such great souls, every soul can attain the state of the blissful Supreme Soul.

The document also includes a footer indicating "B.Ni. Sam. 2503" which likely refers to an epoch or calendar date relevant to the Jain tradition, and a link to "Rajendra-Jyoti" suggesting a publication or resource associated with Acharya Rajendrasurishwarji.