Atmamimansa

This is a comprehensive summary of the Jain text "Atmamimansa" by Dalsukh Malvania, based on the provided pages.

Book Title: Atmamimansa (आत्ममीमांसा) Author: Dalsukh Malvania Publisher: Shri Jain Sanskriti Sanshodhan Mandal, Banaras Catalog Link: https://jainqq.org/explore/001965/1

This book is a detailed exploration of Jain philosophy, focusing on the concepts of the soul (Atma), karma, and the afterlife (Paraloka). It presents a comparative study of these concepts within various Indian philosophical traditions.

Core Themes and Structure:

The book is structured into three main parts:

1. Atma Vicharana (आत्म-विचारणा - Inquiry into the Soul):

   • Introduction: It posits that all Indian philosophies are centered around the concept of the soul (Atma). Even atheistic schools like Charvaka, while denying an independent, fundamental soul, engage in discourse about consciousness. The inquiry into the soul is deemed essential for understanding Indian philosophy.
   • Existence of the Soul: The book begins by addressing the question of the soul's existence, noting the scarcity of original texts from early materialists (Anatmvada) due to the increasing spiritual discourse by Brahmanical and Shraman traditions. It highlights that knowledge of these views is primarily derived from the refutations found in later philosophical works, necessitating careful interpretation.
   • Evolution of Soul Concepts: The text traces the evolution of soul concepts from early materialist views (body or elements as the soul), through the idea of life-force (Prana) and senses (Indriyas) as the soul, to the conception of the mind (Manas) as the soul.
   • Intellect and Consciousness: It then delves into the concepts of intellect (Prajna), consciousness (Vijnana), and bliss (Ananda) as the soul.
   • The Ultimate Self (Purusha/Chidatma/Brahma): The discussion culminates in the ultimate self, often identified with consciousness (Chidatma) and Brahma, as described in the Upanishads. The text notes the progression from material to abstract conceptions of the soul.
   • Diverse Philosophical Views on the Soul: The book extensively discusses various schools of thought regarding the soul:
     • Dehatmavada/Bhutatmavada: The view that the body or physical elements constitute the soul.
     • Pranatmavada/Indriyatmavada: The view that life-force or senses are the soul.
     • Manomaya Atma: The mind as the soul.
     • Prajna/Vijnana Atma: Intellect and consciousness as the soul.
     • Anandatma: Bliss as the essence of the soul.
     • Purusha/Chidatma/Brahma: The ultimate conscious self.
     • Buddha's Anatmanvada: The Buddhist doctrine of "no-self," emphasizing impermanence and the absence of a permanent, unchanging soul. The book clarifies that this is a rejection of the Upanishadic concept of an eternal, singular Atman, not a denial of consciousness itself.
     • Philosophers' Atmanvada: A comparative look at various philosophers' views on the soul.
     • Jainism: The Jain perspective on the soul (Jiva) as a conscious, distinct entity, capable of both abstract and embodied existence due to karmic association.
   • The Soul's Potency and Size: The text examines different philosophical views on the size of the soul, ranging from body-bound to all-pervading. It notes that while many schools consider the soul all-pervading, Jainism posits that in its embodied state, the soul is body-sized but attains omniscience (knowledge of all pervading space) in its liberated state.
   • Perpetuity and Impermanence of the Soul: The book discusses whether the soul is eternal (Nitya) or non-eternal (Anitya), comparing the "Kutastha Nitya" (unchangingly eternal) view of Sankhya, the "Nityavada" of Nyaya-Vaisheshika, the "Anityavada" of Buddhism, and the "Parinami Nitya" (progressively eternal) view of Jainism and some Vedanta schools.
   • Agency and Experiencer (Kartrutva and Bhoktrutva): It explores who is the agent and experiencer of actions and their consequences, contrasting Upanishadic, philosophical, Buddhist, and Jain perspectives.
   • Bondage and Liberation (Bandha and Moksha): The text details the causes of bondage (ignorance, desire, karma) and the nature of liberation, including its causes and the state of the liberated soul.

2. Karma Vicharana (कर्म-विचारणा - Inquiry into Karma):

   • Origin of Karma Theory: The book traces the roots of the karma theory, suggesting it may have originated from indigenous Indian beliefs or possibly influenced by Shraman traditions. It contrasts the Vedic emphasis on deities and rituals with the Shraman focus on karma as the primary driver of destiny.
   • Theories of Causation: It examines various theories attributing causation to time (Kala), innate nature (Svabhava), destiny (Niyati), chance (Yadṛcchā), elements (Bhuta), or the self (Purusha), and the attempts to synthesize these with the concept of karma.
   • Nature of Karma: The text defines karma not just as action, but as a subtle, karmic matter (Pudgala in Jainism) that adheres to the soul, influencing its experiences. It explains the Jain concept of "Bhava Karma" (mental states/actions) and "Dravya Karma" (karmic matter).
   • Types of Karma: It details the different types of karma, including the Jain classification of eight primary karmas (Jnānāvaraṇa, Darśanāvaraṇa, Vedanīya, Mohanīya, Āyu, Nāma, Gōtra, Antarāya) and their sub-categories. It also touches upon the Buddhist classification of karma.
   • Causes of Karmic Bondage: The book highlights the primary causes of karmic bondage as ignorance (Mithyātv, Avidya) and passions (Kashaya – anger, pride, deceit, greed; or Raga, Dvesha, Moha), which lead to actions (Yoga).
   • Karma and its Consequences: It discusses the process of karmic fruition, including the stages of bondage (Bandha), subsistence (Sattā), intensification (Udvartana/Apakarshaṇa), maturation (Uday), premature fruition (Udīraṇā), suppression (Upashamana), fruition in a specific time-bound manner (Nidhatti), and unalterable fruition (Nikachana).
   • Karma's Efficacy and Scope: The text explores the extent of karma's influence, questioning if it applies to all aspects of existence, including the material world, and discussing its role in the diversity of life forms and experiences. It addresses the debate on whether karma is the sole cause of suffering or if other factors contribute.

3. Paraloka Vicharana (परलोक-विचारणा - Inquiry into the Afterlife):

   • The Concept of Afterlife: This section delves into the beliefs about the world beyond death. It begins by linking the concept of karma to the need for an afterlife to experience the fruits of actions.
   • Vedic Heavens and Hells: It describes the Vedic conception of heavens (Svarga) and the absence of explicit descriptions of hells in early Vedic texts, noting their later development and association with figures like Yama.
   • Upanishadic Afterlife: The text explains the Upanishadic concepts of Devayana (path of gods) and Pitriyana (path of ancestors), describing the journey of souls after death through various realms, including the ultimate attainment of Brahma-hood or return to the mortal world based on their deeds and knowledge.
   • Puranic Heaven and Hell: It touches upon the more elaborate descriptions of heavens and hells found in Puranic literature.
   • Vedic Asuras and Others: It discusses the Vedic understanding of opposing forces or beings like Asuras, Rakshasas, and Pishachas.
   • Buddhist Afterlife: It details the Buddhist view of the afterlife, including the various realms of existence (heavenly, earthly, hellish), the concept of rebirth based on karma, and the different classifications of beings and their destinies. It also mentions the Buddhist ideal of Nirvana.
   • Jain Afterlife: The Jain conception of the afterlife is presented, including the four destinations (Gatis) of beings: humans, animals, hellish beings (Naraka), and heavenly beings (Deva). It outlines the Jain cosmology with different lokas, the abodes of devas (heavenly beings) in various abodes (Bhavana, Vyantara, Jyotishka, Vaimanika), and the seven hellish realms (Naraka) characterized by intense suffering.

Key Contributions and Approach:

• Comparative Philosophy: A significant strength of "Atmamimansa" is its comparative approach, analyzing and contrasting Jain doctrines with those of Brahmanical schools (Vedanta, Sankhya, Yoga, Nyaya-Vaisheshika, Mimamsa) and Buddhism.
• Historical Development: The author traces the historical development of philosophical ideas, showing how concepts evolved from Vedic times through the Upanishads and into the classical philosophical systems.
• Scholarly Rigor: The book is based on a thorough study of original texts from various Indian philosophical traditions, presenting a detailed and nuanced analysis.
• Clarity and Accessibility: Despite the complexity of the subject matter, Malvania aims to make these profound ideas accessible, particularly through his clear explanations and comparative framework.

In essence, "Atmamimansa" is a scholarly work that provides a deep dive into the fundamental principles of Jainism concerning the soul, karma, and the afterlife, placing them within the broader context of Indian philosophical discourse.