Atma Ka Swa Par Prakash 02

Here's a comprehensive summary of the provided Jain text, "Atma ka Swa Par Prakash 02" by Sukhlal Sanghavi, focusing on the concept of the soul's self-illumination and illumination by others:

Book Title: Atma ka Swa Par Prakash (2) (The Soul's Self and Other Illumination) Author: Sukhlal Sanghavi Publisher: Z_Darshan_aur_Chintan_Part_1_2_002661.pdf Catalog Link: https://jainqq.org/explore/229016/1

Core Concept:

The text delves into the philosophical understanding of the soul's (Atma) capacity to illuminate itself ("Swa Prakash") and to be illuminated by something else ("Par Prakash"). It examines how different philosophical schools, particularly within the Indian tradition, interpret these concepts.

Key Arguments and Distinctions:

1. Interpreting "Sva-abhasi" and "Para-abhasi":

   • Acharya Hemachandra uses the terms "Sva-abhasi" (self-illuminating) and "Para-abhasi" (illuminated by others).
   • "Sva-abhasi" can be understood in two ways:
     • That which illuminates itself.
     • That which is illuminated by itself.
     • The author argues that these two meanings are not fundamentally different and both refer to self-luminosity or self-perception (Sva-Prakash, Sva-Pratyaksha).
   • "Para-abhasi" presents a more nuanced distinction:
     • First meaning: The soul has the nature of illuminating others (Par-Prakashan Swabhav).
     • Second meaning: The soul is illuminated by others (illuminated by the other).
     • The author emphasizes that the second meaning is crucial and refers to the soul being directly perceived by something else (Par ke dwara pratyaksha). The first meaning implies the soul illuminates the external world in some way (directly or indirectly).

2. The Basis of Philosophical Disagreement:

   • The core of philosophical debate lies in whether the soul is self-perceived (Sva-Pratyaksha) or perceived by something else (Par-Pratyaksha).

3. Schools of Thought on Self-Perception (Sva-Pratyaksha):

   • Those who believe the soul is self-perceived generally consider knowledge (Jnana) to be intrinsically linked to the soul.
   • They hold either:
     • Identity: Knowledge is identical to the soul (Jnana-Atma abhed).
     • Conditional Identity: Knowledge is in some way inseparable from the soul (Jnana-Atma kathañchit abhed).
   • Philosophical systems supporting this include:
     • Advaita Vedanta (Shankara), Vishishtadvaita Vedanta (Ramanuja): View the soul as pure, eternal consciousness.
     • Samkhya, Yoga: See the soul as consciousness.
     • Vijñānavāda Buddhism: Posits consciousness as the ultimate reality.
     • Jainism: Asserts that the soul is self-perceived.
   • In all these views, knowledge itself is considered self-perceived.
   • Kumarila Bhatta is presented as an exception. He considers knowledge to be indirectly perceived (Paroksha) but still maintains that the soul is self-illuminating (Sva-Prakash). The author infers this stance might be due to Kumarila's acceptance of scriptural authority regarding the soul's inherent luminosity.

4. Schools of Thought on Other-Perception (Par-Pratyaksha):

   • These schools view knowledge as distinct from the soul, though it might be a quality of the soul.
   • Whether this knowledge is self-illuminating (as in Prabhakara's view) or illuminated by others (as in Nyaya-Vaisheshika) is debated within this category.
   • Prabhakara: Argues that in any act of perception (direct, inference, etc.), the soul is necessarily illuminated directly (Atma pratyaksha-rup se avabhasit hota hai).
   • Nyaya-Vaisheshika:
     • General stance: They generally consider the soul to be perceived by others (Par-Pratyaksha), especially in comparison to the direct perception experienced by yogis.
     • Yogaic perception: The soul is directly realized through yogic meditation and the union of the soul and mind (Nyaya Bhashya, Vaisheshika Sutra).
     • Distinction between ancient and modern:
       • Ancient Nyaya-Vaisheshika: Considered the soul of ordinary beings (Arvagdarshee) to be inferable (Anumeya), not directly perceived.
       • Later Nyaya-Vaisheshika: Viewed the soul of ordinary beings as also being perceived through mental perception (Manas-Pratyaksha), thus classifying it as other-perceived.
   • Implication of knowledge being separate from the soul: For those who believe knowledge is distinct from the soul, in the state of liberation (Mukta-avastha), where yogic or any form of distinguishing knowledge ceases, the soul is neither a direct perceiver nor a subject of perception.

Conclusion:

The text highlights the diverse philosophical interpretations of the soul's nature regarding self and other illumination. The fundamental divergence lies in whether the soul is primarily perceived by itself (Sva-Pratyaksha) or by something else (Par-Pratyaksha), which is closely tied to the understanding of the relationship between the soul and knowledge. The Jain perspective, as presented here, aligns with the view that the soul possesses self-luminosity and is self-perceived.