Conception Of Soul In Indian Philosophy

This document, an excerpt from J.S. Jetly's "Conception of Soul in Indian Philosophy," explores the diverse views on the soul (Atman) across various Indian philosophical systems, with a particular focus on contrasting these with the Jain perspective.

Key Points:

• Universal Agreement (Mostly): Most Indian philosophical systems agree that the soul is distinct from the physical body.
• Chārvāka's Materialism: The Chārvāka school is presented as an exception, denying the existence of a soul separate from the body and rejecting the concept of rebirth (punarjanma). Their philosophy attributes consciousness and the body's existence to a specific arrangement of the four elements (earth, water, fire, air), akin to how wine is produced from specific ingredients. Jetly notes that Chārvāka's opposition to rituals and animal sacrifice, stemming from compassion (bhūta-dayā), likely influenced their rejection of concepts like sin, merit, rebirth based on actions, and a separate soul. They believed a just social order would suffice for societal well-being.
• Buddhist Non-Self (Anātman): The Buddhist system is highlighted for its denial of an independent, substantial soul. Instead, they view the "soul" as a constantly changing aggregate of five skandhas (components). This concept of a momentary, interconnected stream of consciousness is presented as addressing the problems of karma, rebirth, and continuity. The Buddhist aim is to foster non-attachment by recognizing the impermanent nature of all phenomena, including the self.
• Jain Conception of the Soul: The text addresses a common misunderstanding that Jainism believes the soul's size is limited by the body's size. Jetly clarifies that Jainism views the soul as inherently pure, conscious, and all-pervading, like a powerful light. However, the experience of the soul's capabilities is limited by its connection to the body, which acts as a confinement. The soul itself is not measured by the body, but rather bodies are different "confinements" for the soul, just as different rooms limit the spread of light. The soul performs actions and experiences consequences through the body.
• Orthodox Systems: The text briefly touches upon the six orthodox Indian philosophical systems (Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa, and Vedanta).
  • Realist Schools (Samkhya & Yoga): These agree that the soul is a permanent, all-pervading substance, distinct from the body. They believe that the karmic residue (karma-phala) from good or bad actions controls the world. While souls are omnipresent, individuals only experience their own karma. The soul is seen as a witness (sākshi) to nature's (Prakriti's) actions, not the doer itself.
  • Vedanta: This idealistic system posits a single ultimate reality (Brahman). While some Vedanta schools accept individual souls, they are considered identical to Brahman. The world is seen as an illusion (maya) caused by ignorance (avidya). The experience of different souls is due to this illusion. Liberation comes from realizing oneness with Brahman by overcoming worldly attachments.
• Ultimate Aim: Despite differing conceptions, the document concludes that the ultimate aim of most Indian philosophical systems is to cultivate equal love and compassion for all creatures, recognizing the inherent spiritual essence in all beings. This pursuit of universal love and non-violence is a common thread running through these diverse philosophies.