Jain Darshan Me Jiv Dravya - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan me Jiv Dravya" by Dr. Shreyans Kumar Jain, based on the provided pages:

This article, "Jiv Dravya in Jain Philosophy," by Dr. Shreyans Kumar Jain, delves into the fundamental concept of the soul (Jiv Dravya) within the Jain philosophical framework. It begins by contextualizing Jainism within the broader landscape of Indian philosophical traditions, which are broadly categorized into those focused on conduct (Achara) and those on thought (Vichara). The former led to the emergence of religions, while the latter gave rise to philosophies.

The article highlights that the primary aim of Indian philosophies was liberation from suffering (Dukkha). It then lists prominent philosophical schools like Charvaka, Jainism, Buddhism, Samkhya, Yoga, Nyaya, Vaisheshika, Purva Mimamsa, and Uttara Mimamsa (Vedanta). It addresses the classification of these schools into Astika (theistic) and Nastika (atheistic), arguing that this classification, based on adherence to the Vedas, is inaccurate. The author asserts that Jainism and Buddhism, which firmly accept the existence of the afterlife, cannot be labeled as atheistic.

The core of the article focuses on the Jain understanding of Jiv Dravya (Soul). It establishes that Jiva is characterized by "Upayoga," which means consciousness or knowledge and perception. Upayoga is further divided into:

Swabhavajnana (Natural Knowledge): This is the pure, unadulterated, beyond senses, and all-pervading knowledge, also known as Kevalajnana (Omniscience).
Vibhavajnana (Modified Knowledge): This is further divided into:
- Sajjnana (Right Knowledge): Includes Mati (sense knowledge), Shruta (scriptural knowledge), Avadhi (clairvoyance), and Manahparyaya (telepathy).
- Asajjnana (Wrong Knowledge): Includes Kumati (wrong sense knowledge), Kushruta (wrong scriptural knowledge), and Vibhangavdhi (perverted clairvoyance).

Similarly, Darshanopayoga (Perception) is also divided into:

Swabhavadarshanopayoga (Natural Perception): This is Kevaladarshan (Omnipercipience), which is free from senses and support.
Vibhavadarshanopayoga (Modified Perception): Includes Darshana, Anavadarshana, and Adarshana.

The article emphasizes that the Jiva (Soul) is the essence of knowledge and perception, making it the "chetayita" or conscious entity. It refutes the idea that the soul is merely an instrument for knowledge, stating that the soul is knowledge-natured, much like fire is heat-natured.

Key Characteristics of the Jiva in Jainism are presented:

Upayoga-may (Full of Consciousness): This is its fundamental nature.
Amurta (Immaterial): The soul is not made of matter (pudgala). It is described as being without taste, color, smell, touch, and sound.
Karta (Doer) and Bhokta (Experiencer): From a practical perspective (vyavahar naya), the soul is the doer and enjoyer of its karmic actions and their consequences. From a pure perspective (shuddha naya), it is the doer of its own pure states of knowledge and perception.
Swadeh-parimano (Limited to the Size of the Body): The soul's consciousness expands or contracts to fill the body it inhabits, like light from a lamp. This is temporary, as in the state of Samudghata, its particles can extend beyond the body. This leads to the Jain concept of the soul being Kathanachit Vyapak (partially pervasive) and Kathanachit Avyapak (partially non-pervasive).
Samsari (In the Cycle of Birth and Death) and Siddha (Liberated): All souls are initially in the cycle of Samsara due to karmic bondage. Through spiritual practice (Samyama and Nirjara), they can achieve liberation (Moksha) and become Siddhas.

The article contrasts the Jain view with other philosophies:

Charvaka: Believes the body is the soul and denies the soul's independent existence.
Nyaya and Vaisheshika: Consider the soul as the basis of knowledge but not knowledge-natured itself.
Buddhism: Is described as momentary, denying the soul's permanence and unity as a doer and enjoyer.
Mimamsakas and Charvakas: Consider the soul as material.
Samkhya: Views the soul as inactive and only an enjoyer, with the doership residing in Prakriti.
Sadashiva Darshan: Claims the soul is always pure and unaffected by karma. Jainism counters this by stating that souls become pure through effort and the destruction of karma.

The article also discusses the size of the soul, rejecting the idea of it being omnipresent like space (as proposed by Nyaya, Vaisheshika, and Samkhya) or of a fixed thumb-size. Instead, it adheres to the Jain principle of the soul being body-sized, expanding and contracting.

The article further clarifies:

The Soul's Movement: While the soul has an inherent upward movement, it is limited by the extent of the universe (Loka). In its liberated state, it reaches the top of the universe and stays there. In its impure state, karma dictates its movement.
The Role of Karma: Jainism strongly emphasizes that karma is the sole cause of the soul's experiences of happiness and sorrow, not an external deity. The soul is independent in performing karma and experiencing its fruits.
Types of Souls: Souls are categorized into Samsari (worldly) and Mukta (liberated).
Classification by Senses: Souls are also classified based on their senses:
- Ekendriya (One-sensed): Earth, water, fire, air, and plant bodies (five types of Sthavara).
- Dvi-indriya (Two-sensed): Touch and taste (e.g., worms).
- Tri-indriya (Three-sensed): Touch, taste, and smell (e.g., ants).
- Chatur-indriya (Four-sensed): Touch, taste, smell, and sight (e.g., bees).
- Panch-indriya (Five-sensed): Further divided into:
  - Sangyi (Mental): Possessing a mind (humans, gods, hell-beings, animals).
  - Asangyi (Non-mental): Lacking a mind (some aquatic creatures, snakes, etc.).

In conclusion, the article asserts that the Jain understanding of Jiv Dravya is a comprehensive and fundamental aspect of Indian philosophy, with other schools often focusing on only partial elements. It underscores the Jain rejection of a creator God and attributes all experiences to the soul's own karma, emphasizing self-reliance for liberation.