Jain Darshan Me Adhyatmik Vikas - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Darshan me Adhyatmik Vikas" (Spiritual Development in Jain Philosophy) by Sagarmal Jain:

The text, "Spiritual Development in Jain Philosophy," authored by Sagarmal Jain, discusses the concept of spiritual development within Jainism. It highlights that while the ultimate reality or soul (Atman) is considered immutable and beyond processes of development or decline in a transcendental (Paramarthik) sense, Jain philosophy also acknowledges the practical (Vyavaharik) reality of these processes from a conventional viewpoint.

The author emphasizes that spiritual perfection, or Moksha (liberation), is the ultimate goal in Jainism. To achieve this, practitioners must progress through various stages of spiritual practice. These stages are seen as measures of the practitioner's spiritual ascent. However, development itself is considered an intermediate state, with an initial stage of non-development (Avikas) and a final stage of perfection.

In this context, Jain acharyas (teachers) have described three states of the soul:

Bahiratman (Outer Soul): This is the soul that is engrossed in worldly pleasures and materialistic pursuits. It identifies with external objects and is attached to their enjoyment. The Bahiratman is characterized by the misconception of the self as the body (Dehatma Buddhi) and is under the influence of delusion (Mithyatva). This represents a consciousness oriented towards external objects.
Antaratman (Inner Soul): This is the soul that turns away from external objects and introspects. The Antaratman is self-oriented and remains absorbed in its true nature. It exists in a state of being a knower and seer (Gyata-Drashta Bhava). The inner soul is free from the misconception of the self as the body because it understands the distinction between the soul and the body (self and other) through discriminative knowledge (Bhedvigyan). The Antaratman is further divided into three categories:
- Lowest: Avirat Samyagdrushti (one who has right faith but not vows).
- Middle: Desh-virat (one who observes limited vows, like a householder or Upasak) and Pramatta Muni (a monk who is still prone to some mental distractions).
- Highest: Apramatta Yogi or Muni (a monk who has conquered mental distractions).
Paramatman (Supreme Soul): This is the soul that is free from the impurities of karma, the conqueror of attachment and aversion, and is omniscient and omniscient. The Paramatman is further divided into two types:
- Arhat: A soul that has achieved liberation while still living in the body (Jeevanmukta).
- Siddha: A soul that has achieved liberation after shedding the physical body (Videhmukta).

The text notes that this classification of the soul into three states is found in ancient Jain literature, with clear discussions present in Acharya Kundkund's Mokshaprabhrut (Mokkhapahud). Even the oldest scriptures, like Acharanga, contain the characteristics of these three types of souls, although the specific terms "Bahiratman," "Antaratman," and "Paramatman" are not explicitly used. For instance, the outer-oriented soul is described as "Bal" (childish), "Mand" (ignorant), and "Moodh" (deluded) in Acharanga. The inner-oriented soul is depicted as "Pandit" (wise), "Medhavi" (intelligent), "Dheer" (steadfast), "Samyagdrushti" (one with right vision), and "Ananyadarshi" (one with singular vision). The liberated soul is described as "Vimukta" (freed) and "Paragami" (transcendent).

The author credits Acharya Kundkund as the primary source for this tripartite classification, which has been followed by subsequent Digambara and Shvetambara acharyas. Various scholars like Kartikeya, Pujyapada, Yogindu, Haribhadra, Anandghan, and Yashovijaya have all mentioned these three types of souls in their works.

The text also draws a parallel with the Upanishads, which describe three types of souls: Gyanatma, Mahadatman, and Shantatman. Comparatively, Gyanatma aligns with Bahiratman, Mahadatman with Antaratman, and Shantatman with Paramatman.

Furthermore, these three states of the soul can also be referred to as:

Mithyadarshi Atma: Deluded Soul (corresponding to Bahiratman)
Samyagdarshi Atma: Soul with Right Vision (corresponding to Antaratman)
Sarvadarshi Atma: Omniscient Soul (corresponding to Paramatman)

From the perspective of practice, these can be termed as:

Patit Avastha: Fallen state (Bahiratman)
Sadhak Avastha: Practitioner's state (Antaratman)
Siddha Avastha: Liberated state (Paramatman)

Based on ethics, they can be called:

Anaithikta ki Avastha: State of Immorality (Bahiratman)
Naithikta ki Avastha: State of Morality (Antaratman)
Atinaithikta ki Avastha: State of Super-morality (Paramatman)

Finally, the text links these stages to the Gunsthan (stages of spiritual development) theory in Jainism. The first to third Gunsthans represent the Bahiratman state, the fourth to twelfth Gunsthans describe the Antaratman, and the remaining two Gunsthans embody the Paramatman state. Pandit Sukhlalji interprets these as the state of spiritual non-development, the state of spiritual development, and the state of spiritual perfection or liberation, respectively.