Bharatiya Darshanma Adhyatmik Vikaskram

Here's a comprehensive summary of the provided Jain text, "Bharatiya Darshnama Adhyatmik Vikaskram" by Sukhlal Sanghavi, focusing on its explanation of the spiritual evolutionary process within Indian philosophies:

The book "Bharatiya Darshnama Adhyatmik Vikaskram" (The Spiritual Evolutionary Process in Indian Philosophy) by Sukhlal Sanghavi delves into the concept of spiritual development as understood by various Indian philosophical schools. The author begins by defining philosophy ("Darshan") as the study of reality or truth. He highlights a key distinction between European and Indian philosophy: while European philosophy primarily aims to gain factual knowledge of subjects, Indian philosophy seeks not only factual knowledge but ultimately liberation or "Moksha" through that knowledge. This fundamental difference means Indian philosophies extensively discuss concepts like the nature of the world ("Samsara"), its state of bondage, the nature of Moksha, the means to achieve it, and the characteristics of the soul in relation to both bondage and liberation.

The core of the discussion revolves around the process of spiritual evolution. Moksha is defined as the perfection of spiritual development, which cannot be attained instantaneously. It requires a gradual evolutionary process. The author's aim is to present a concise overview of the different perspectives on this evolutionary process found in various Indian schools of thought, enabling readers to understand these ideas and form their own conclusions.

Categorization of Indian Philosophies:

The text categorizes Indian philosophies into three main branches:

1. Vedic: Primarily associated with the Brahmanical tradition.
2. Buddhist: A Shramanic tradition.
3. Jain: Also a Shramanic tradition.

The author notes that while the Vedic tradition primarily uses Sanskrit, the Shramanic traditions (like Buddhism and Jainism) predominantly use Prakrit languages. This difference in language and terminology naturally leads to variations in their explanations of the spiritual evolutionary process, although underlying unity can be discerned by deeper analysis.

The Three Stages of the Soul's State:

From a temporal perspective, the soul's journey is divided into three stages:

1. Spiritual Underdevelopment (Adhyatmik Avikas): The initial state of being bound by worldly existence.
2. Spiritual Development (Adhyatmik Vikas): The process of gradual progress towards liberation.
3. Liberation (Moksha): The ultimate state of spiritual perfection.

The Cause of Bondage and the Genesis of Development:

The author addresses the fundamental question of why the soul, naturally desiring happiness and knowledge, finds itself trapped in suffering and ignorance. The answer lies in the soul's inherent nature of fullness in happiness and knowledge. However, strong samskaras (imprints) of ignorance and raag-dvesha (attachment and aversion) veil this true nature.

• Ignorance (Agyan): This is the primary impediment to the soul's inherent consciousness. When ignorance is strong, consciousness is dim, preventing the soul from realizing true happiness or its means. This leads to a cycle of seeking happiness in external objects, experiencing disappointment, and moving to another, a state akin to a log in a whirlpool.
• Attachment and Aversion (Raag-Dvesha): Even when some ignorance lessens, the intensity of attachment and aversion prevents the soul from moving in the right direction towards true happiness. The soul may mistakenly believe external objects are the source of happiness or suffering, leading to fluctuating experiences without a clear goal.

The Process of Spiritual Evolution:

The strength of ignorance and attachment/aversion is not constant. It weakens against the soul's inherent spiritual strength. When consciousness naturally increases and the soul's struggle with attachment/aversion leads to a reduction in their power, the soul's dormant energy redirects towards its true goal. At this point, the process of spiritual development begins. The soul, armed with its growing knowledge and energy, engages in a "wrestling match" with ignorance and attachment. While it may sometimes falter, each setback leads to increased knowledge and strength, gradually overcoming the obstacles. This process fuels enthusiasm and an unparalleled joy, propelling the soul towards its natural state.

Evolutionary Stages in Different Philosophies:

The book then elaborates on the specific interpretations of this evolutionary process within the major Indian philosophical schools:

1. Vedic Philosophy (Yog Darshan and Yogavasishtha):

• Yog Darshan (Patanjali): The concept of Ashtanga Yoga (eight limbs of yoga) is presented as the path to spiritual evolution. The text discusses the chitta vrittis (states of consciousness) as described by Vyasa's commentary on Patanjali's Yoga Sutras. The five states of consciousness ( Chitta Bhoomikas) are:
  • Kshipta (Restless): Indicative of underdevelopment.
  • Moodha (Dull): Also indicative of underdevelopment.
  • Vikshipta (Distracted): A mix of underdevelopment and development, but with more underdevelopment.
  • Ekagra (Focused): Indicative of development.
  • Niruddha (Controlled/Suppressed): The state of complete development, leading to Moksha. The first three are considered states of underdevelopment, while Ekagra and Niruddha represent the evolutionary process and its culmination.
• Yogavasishtha: This text simplifies consciousness into two states:
  • Agyanamaya (Ignorance-filled): The period of underdevelopment, further divided into seven stages (Agyan Bhoomikas), starting from Bija-jagrat (seed-consciousness) to Sushupta (deep sleep).
  • Gnanamaya (Knowledge-filled): The period of development, also divided into seven stages (Gyan Bhoomikas), starting from Shubhechha (desire for good) to Turyaga (transcendent). The seventh stage of knowledge marks the peak of development, followed by Moksha.

2. Buddhist Philosophy:

• The Buddhist tradition, as preserved in the Pali Canon (Pitaka), describes spiritual evolution through six stages:
  • Andha-pothujjana (Ignorant Commoner): The state of underdevelopment.
  • Kalyana-pothujjana (Virtuous Commoner): A nascent stage where development begins, but underdevelopment still predominates.
  • Stapanna (Stream-enterer): Further development.
  • Sakadagami (Once-returner): Continued development.
  • Anagami (Non-returner): Higher development.
  • Arhat (Worthy): The state of complete spiritual development and liberation. The first two are stages of underdevelopment, the next four represent the evolutionary process, culminating in Nirvana.

3. Jain Philosophy:

• Jainism describes spiritual evolution through fourteen stages called Guna-sthanas. These stages are based on the progressive weakening and eventual eradication of Mohaniya Karma (delusion-inducing karma), which has two primary functions: obscuring right faith (Samyaktva) and obscuring right conduct (Charitra).

  • Guna-sthanas 1-3 (Mithya-drishti, Sasvadan, Samyak-Mithya-drishti): These are stages of underdevelopment, characterized by the dominance of delusion.
  • Guna-sthanas 4-14 (Avirata Samyag-drishti to A-kevali): These represent the progressive spiritual development. As one moves through these stages, the soul's purity increases, and karmic coverings are shed.
    • Mithya-drishti (Wrong View): Complete ignorance and wrong perception.
    • Sasvadan (Taste of Tainted Bliss): A brief transitional state.
    • Samyak-Mithya-drishti (Mixed Right and Wrong View): Wavering between right and wrong perception.
    • Avirata Samyag-drishti (Unrestrained Right View): Right perception is established, but vows are not yet fully observed.
    • Desha-virati (Partial Restraint): Observance of partial vows.
    • Pramatta-samyata (Careless Restrained): Observance of vows with occasional lapses.
    • Apramatta-samyata (Careful Restrained): Strict observance of vows without lapses.
    • Apoorva-karana (New Causation): A state of profound spiritual purification.
    • Anivrutti-badara (Subtle Causation): Further refinement of spiritual progress.
    • Sukshma-paraya (Subtle Passions): Residual subtle passions are present.
    • Upashanta-moha (Pacified Delusion): Delusion is pacified but not destroyed.
    • Kshina-moha (Destroyed Delusion): Delusion is completely destroyed.
    • Sayogi Kevali (Omniscient with Form): Full knowledge and perception while embodied.
    • Ayogi Kevali (Omniscient without Form): Liberation (Moksha) after the dissolution of the body. The first three stages are considered underdevelopment, while stages 4 through 14 represent the evolutionary process leading to Moksha.

• Haribhadra Suri's Alternative View: The text also mentions Haribhadra Suri's interpretation, which divides the spiritual journey into two broad categories:

  • Ogha-drishti (Flowing View): Represents the state of underdevelopment, where the soul's inclination is towards the cycle of worldly existence.
  • Saddrishti (Right View): Represents the evolutionary process, where the soul's inclination shifts towards spiritual progress. This is further divided into eight stages (Saddrishti Mitra, Tara, Bala, Diksha, Sthira, Kanta, Prabha, Para), with progressive development in knowledge and detachment. The first four stages involve some ignorance, while the latter four are characterized by increasing knowledge and freedom from delusion.

4. Ajivika Philosophy:

• Although Ajivika philosophy lacks independent literature and sects, its ideas on spiritual evolution are preserved in Buddhist texts. The text mentions Ajivika's eight stages: Manda, Khifa, Padavimasa, Ujugata, Sekha, Samana, Jina, and Panna. The first three are considered states of underdevelopment, and the latter five represent the evolutionary process. However, the author notes that the Buddhist interpretations of these stages, as found in the Sumangalavilasini, are often practical descriptions of child development and may not accurately reflect the original spiritual meaning due to the lack of surviving Ajivika texts. The essence, however, points to a progression from strong ignorance to increasing knowledge.

In conclusion, "Bharatiya Darshnama Adhyatmik Vikaskram" provides a valuable comparative study of how different Indian philosophical traditions conceptualize the soul's journey from spiritual ignorance and bondage towards ultimate liberation through a process of gradual evolution, emphasizing the roles of knowledge, karma, and the cleansing of inner impurities.