Bharatiya Darshano Me Atmavad - Book Summary

Here's a comprehensive summary of the provided Jain text, "Bharatiya Darshano me Atmavad" by Ratanlal Sanghvi, focusing on the concept of the soul (Atman) across Indian philosophies:

Book Title: Bharatiya Darshano me Atmavad (Atmanism in Indian Philosophies) Author: Ratanlal Sanghvi Publisher: Z_Hajarimalmuni_Smruti_Granth_012040.pdf Catalog Link: https://jainqq.org/explore/211557/1

This text explores the concept of the soul (Atman) as a fundamental element across various Indian philosophical traditions. Sanghvi posits that the inquiry into the soul has been a continuous and profound pursuit within Indian thought since the dawn of civilization.

Historical Background and the Emergence of Atmavad:

Ancient Inquiry: The concept of a "soul" as an enduring, conscious principle has been a subject of fascination and rigorous investigation in India for a very long time. Rishis, sages, thinkers, ascetics, devotees, saints, and philosophers have contemplated this "great unknown" and "unknowable mystery" of the universe, seeking to identify the element of originality and immortality.
Two Foundational Elements: It is generally understood, both historically and from a perspective of faith, that the universe is constituted by two primary elements: one that is conscious and another that is unconscious.
Jain Perspective: From a faith-based viewpoint, the concept of Atman can be traced back to the first Tirthankara, Lord Rishabhdev. Historically, the philosophical problem of a distinct, conscious element of "experience" or "knowledge" that is fundamentally different from inert matter (Pudgala) has been debated for over ten thousand years. This contemplation gave rise to a distinct branch of Indian philosophical thought.
Divergence of Thought: Approximately five thousand years ago, this philosophical discourse branched into two main streams:
- Vedic Stream: Influenced by Vedic hymns and traditions, this stream evolved into philosophies like Nyaya and Sankhya.
- Shraman Stream: Associated with Lord Parshvanath and other contemporaneous spiritual leaders, this stream represents Shramanic philosophical thought.
Continuous Study: The principle of Atmanism has been a subject of continuous contemplation and research for the past four to five thousand years, with thousands of texts written and millions of individuals meditating on this unique essence.

Universality of the Soul's Existence:

Agreement on Existence: While philosophical schools differ significantly on the nature, attributes, and permanence of the soul, all Indian philosophies unanimously accept its existence without reservation.
Varied Conceptions: Differences arise in how the soul is perceived: some view it as atomic, others as omnipresent, some as possessing spatial extensions, and others as identical with the divine. Similarly, opinions vary on its eternal or impermanent nature.
The State of Liberation (Moksha): The ultimate state of the soul is considered liberation (Moksha). However, even the nature of Moksha is debated, with some describing it as eternal and others as finite.
Buddhism's Position: Buddhism, while acknowledging the soul's existence, often describes its ultimate state in an ineffable manner, using analogies like "like the extinguishing of a lamp."
Underlying Unity: Despite linguistic, conceptual, and interpretative differences, the fundamental acceptance of the soul's existence demonstrates that most Indian philosophies recognize it as a separate and independent entity.

Consequences of Accepting the Soul:

Post-Soul Questions: Once the existence of the soul is accepted, subsequent philosophical discussions address questions related to birth, death, karma (merit and demerit), desires, impressions, purity, impurity, ignorance, knowledge, immortality, and divinity.
Relationship with God: A crucial aspect of these discussions is the soul's profound connection with an omnipotent and inconceivable divine principle (Ishvara).
- Nyaya-Vaisheshika: Views the soul and Ishvara as distinct.
- Vedanta and Sankhya: While acknowledging apparent differences, ultimately posit the oneness of the soul and Brahman/Purusha.
Buddhism and Ishvara: Buddhist philosophy generally avoids getting entangled in the relationship between the soul and Ishvara, yet it acknowledges the soul's existence. Later Buddhist thinkers like Nagarjuna and Dignaga, with their concept of "Shunyata" (emptiness), still implicitly acknowledge the soul's essence.

Jainism's Perspective on the Soul:

Clear Acceptance: Jainism clearly accepts the soul as a distinct entity.
Soul as God-like: The fully realized state of the soul is considered divinity (Ishvara). Upon achieving this state, the soul is completely fulfilled, purified, and liberated from the cycles of birth and death and worldly entanglements.
The Nature of the Soul: In its original state, all souls are formless, ageless, devoid of hierarchy, and free from any attachments.
Defining Characteristics: Jain scriptures define the soul by its characteristics of consciousness (Upayoga), knowledge (Jnana), and experience (Anubhuti). The fundamental distinction between the soul and inert matter (Jada) lies in this consciousness.
Innate Potential for Divinity: Every soul possesses the inherent power to overcome its worldly limitations and transform into a divine being, characterized by eternal, imperceptible, all-pervading, and omnipotent qualities. Jainism asserts that divinity is latent within every soul, awaiting realization. There are no restrictions on a soul's journey to develop its inherent qualities.

Classification and Development of the Soul (Atmavad ka Samyksandh):

Variations in State: The diverse states of souls in the worldly realm are due to varying degrees of "impurity" or "vitiation." A soul closer to divinity has a greater development of its pure qualities, while one with more impurity is further away.
Achieving Divinity: Countless souls have achieved divinity through their own efforts and will continue to do so. Post-liberation, these souls become eternally luminous, free from worldly responsibilities, possessing infinite power and perfect knowledge, embodying pure divinity.
"Light into Light": Jainism believes that these liberated souls merge into the divine consciousness, like "light into light," and remain eternally in their perfected state, without spatial or temporal changes, existing as indivisible, indestructible consciousness. This is the Jain concept of divinity.
Comparative View: The Brahman of Vedanta, the Purusha of Sankhya, and the Atman of Jainism are considered fundamentally similar, despite differences in their descriptive approaches and terminologies.
Shared Goal: The ultimate goal of these philosophies is one: the realization of the soul's true nature.

The Primacy of the Soul's Nature:

Inherent Qualities: All souls are reservoirs of infinite qualities, with each soul possessing the same fundamental attributes like knowledge, perception, bliss, immortality, and purity. These are not acquired from external sources but are inherent and natural.
Indestructible Qualities: While the development and manifestation of these qualities can vary (e.g., partial development, distorted development), their complete destruction is impossible due to their intrinsic and inseparable relationship with the soul (tadatmya-sambandha).
Unwavering Presence: Regardless of its state (e.g., lower realms, human realm, or the state of an Arhat or Siddha), these inherent qualities of the soul never cease to exist. In worldly states, they may be undeveloped or partially developed, but they are fully realized in the liberated state.
Karma's Veil: In the worldly state, the soul's inherent qualities are covered by karma. In the liberated state, this veil is removed.
The Highest Development: The highest stage of the soul's development in Jainism occurs at the thirteenth and fourteenth stages of spiritual progress (Gunasthanas), known as the Arhat state. This state embodies infinite knowledge, perception, purity, immortality, indescribable spiritual joy, simplicity, contentment, and non-possessiveness. These are the soul's intrinsic virtues.
The Role of Vrittis (Activities/Tendencies): The fluctuations in the development and decline of these qualities during worldly existence are termed "Vrittis." In the worldly realm, the heart and mind are considered the primary locations for these activities, influencing the body. Vrittis are categorized as:
1. Sattvic: Pure, good, and beneficial thoughts and feelings.
2. Rajasic: Active, passionate, and often dualistic tendencies.
3. Tamasic: Inert, ignorant, and gross tendencies.

Evolution of the Soul (Atman ka Sanvikhsh):

Bahyratma (External Soul): When the soul's focus is on external pleasures, worldly desires, sensory gratification, accumulation of wealth, position, and fame (Tamasic Vrittis), it is considered "Bahyratma" or a state of delusion (Mithyatva). This corresponds to the first three stages of spiritual progress.
Antaratma (Internal Soul): When the soul, through the subsidence, destruction, or partial destruction of karmic coverings, begins to turn inwards, its faith and inclination shift towards the divine, liberation, knowledge, and righteous conduct. This leads to indifference towards worldly pleasures and is known as the "Antaratma" state. This is the foundation of spirituality and is referred to as "Samyaktva" (right faith/perception) in Jainism, spanning from the fourth to the twelfth stages of spiritual progress.
Paths to Antaratma: The journey towards Antaratma involves overcoming internal impurities. This can happen through two paths:
- Upashama (Pacification): In this path, negative tendencies are suppressed but not eradicated. Souls on this path may regress.
- Kshaya (Destruction): In this path, negative tendencies are completely destroyed and have no possibility of re-emergence. This leads to genuine and full development.
Paramatma (Supreme Soul): The ultimate state of complete development is achieved through the Kshaya path, leading to the "Paramatma" state, corresponding to the thirteenth and fourteenth stages (Arhat and Siddha states). This is the state of perfect divinity where the soul is liberated and eternally dwells in its supreme, pure nature.
The Struggle for Development: The transition from Antaratma to Paramatma requires breaking the "unbreakable knot" of delusion through intense spiritual effort. This involves a profound internal struggle between virtuous and vicious tendencies ("Vrittisangharsh" or "Bhavanayuddha" - struggle of tendencies or battle of emotions).
Key Stages in Progress:
- Apurvakaran: The first significant spiritual progress, where the soul experiences something it has never experienced before.
- Yathapravrittikaran: The stage where this progressive development continues.
- Anivrittikaran: The stage where the knot of delusion is completely severed, and wicked tendencies are destroyed.
Time to Attain Paramatma: The time taken to reach the Paramatma state varies greatly, from a few hours or years for some exceptional souls to countless aeons for others. Examples like Gajakumara, Marudevi, Bharata Chakravarti, and others illustrate rapid attainment, while figures like Brahmadata Chakravarti represent longer journeys.

Conclusion on Atmavad in Indian Philosophies:

Incontrovertible Existence: Despite differences in terminology and interpretation, the existence of the soul is universally accepted across Indian philosophies.
Shared Foundation: The fundamental understanding of the soul's nature, its permanence, and its connection to rebirth forms a common ground for all Indian philosophical systems.
Liberation and Divinity: The concept that the soul is freed from worldly bonds to attain liberation and evolve into a divine entity is a unifying theme.
Ambiguity of God: While the existence of God is generally affirmed, the concept of God's form and nature is often described as complex and imaginative.
Interconnectedness: Despite acknowledging separate existences, a fundamental relationship is recognized between the soul and the divine, with their core nature often being similar.
Core Unity of Thought: All Indian philosophies identify the soul as an entity characterized by consciousness, knowledge, and experience. This indicates an underlying unity in their philosophical thought.
Ultimate Aim: The ultimate aim of this philosophical pursuit is the attainment of "Sat, Chit, and Ananda" (Existence, Consciousness, and Bliss) and the realization of the soul's "Shiva-Swarupa" (auspicious form) through the continuous search for eternal truth.