Jain Darshan Me Jivtattva Ek Vivechan - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan me Jivtattva Ek Vivechan" by Vijay Muni, based on the provided pages:

The book "Jain Darshan me Jivtattva Ek Vivechan" (A Discussion on the Soul Element in Jain Philosophy) by Vijay Muni Shastri, offers a detailed exploration of the Jain understanding of the soul (Jiva). The text systematically defines the soul and refutes various philosophical viewpoints that deviate from the Jain perspective.

Definition and Core Characteristics of the Soul (Jiva):

The soul is defined as that which lives through material (dravya) and modal (bhava) vitalities (prana). The soul is characterized as:

Upyogmay (Consciousness/Cognition): Possessing the capacity to know and perceive.
Karta (Doer): Capable of action.
Bokta (Experiencer): Capable of experiencing the fruits of actions.
Amurt (Immaterial/Incorporeal): Lacking physical attributes like color, smell, taste, and touch.
Swadeha-pariman (Limited to its own body): Its extent is determined by the body it inhabits, though this is debated between different viewpoints.
Sansarastha and Siddha: It can exist in the cycle of birth and death (samsara) or achieve liberation (Siddha).
Urdhvagaman Swabhav (Naturally inclined to move upwards): Its inherent tendency is to move upwards.

Refutation of Other Philosophical Views:

The text highlights how the Jain definition of the soul counters various other philosophical schools:

Charvaka (Materialist/Atheist): Denies the existence of the soul. The Jain definition counters this by emphasizing the soul as "Jiva" and "Amurta" (immaterial), distinct from the body.
Naiyik: Does not consider knowledge and perception as the soul's inherent nature. Jainism counters this by defining the soul as "Upyogmay" (full of cognition).
Samkhya: Does not consider the soul as the doer of karma. Jainism emphasizes the "Karta" aspect.
Naiyik, Mimansak, Samkhya: Consider the soul as omnipresent (vibhu). Jainism refutes this with "Swadeha-pariman" (limited to its own body).
Buddhism: Does not consider the soul as an experiencer. Jainism asserts the "Bokta" aspect.
Sadashiva Sampradaya: Considers the soul as eternally liberated, not subject to change. Jainism includes the "Sansarastha" aspect.
Bhatta and Charvaka: Do not accept the state of being "Siddha" (liberated). Jainism includes the "Siddha" aspect.
Vedanta and Bhatta: Consider the soul as eternally unchanging. Jainism acknowledges the soul as eternal in its substance but subject to change in its modes (paryaya).
Buddhism: Considers all things as momentary. Jainism posits the soul as eternal in substance and transient in modes.

Key Aspects of the Soul:

Upyog (Cognition/Consciousness): This is the soul's unique attribute and outcome. It has two forms:
- Darshan Upyog (Perception): Grasping the general attributes of an object, formless (nirakara), and non-conceptual (nirvikalpak).
- Gyan Upyog (Knowledge): Grasping the specific attributes of an object, possessing form (sakara), and conceptual (savikalpak).
Kartritva (Doership): The soul is the doer from various perspectives:
- Vyavahar Nay (Practical/Conventional Truth): The soul is the doer of karmic matter (pudgal).
- Ashuddh Nishchay Nay (Impure Real Truth): The soul is the doer of passions like attachment and aversion (raag-dvesh).
- Shuddh Nishchay Nay (Pure Real Truth): The soul is the doer of its pure natural states like pure knowledge and pure perception.
- Types of Karma: The text explains Dravya Karma (material karma like Gnanavarnadi), Bhava Karma (modal karma like attachment/aversion), and Nao Karma (subsidiary karma that aids the manifestation of karmas). The soul is the doer of all three.
Bhoktritva (Experiencership): The soul is the experiencer:
- Vyavahar Nay: Experiences the fruits of karma (happiness/sorrow).
- Ashuddh Nishchay Nay: Experiences its own passions (raag-dvesh, joy, sorrow).
- Shuddh Nishchay Nay: Experiences its own pure states (faith, knowledge, conduct).
Amurtatva (Immateriality): The soul is devoid of color, smell, taste, and touch. While in a karmically bound state, it is considered "murt" (material) by convention, but its essential nature is "amurt" (immaterial). Liberation restores its essential immateriality.
Swadeha-pariman (Limited to its own body): In normal states, the soul occupies the space of its body due to its inherent contraction and expansion. However, in its essential nature, it is infinite and pervades the universe, but its manifestation is limited by karma. The text explains Samudghat (expansion of soul-substance beyond the body) as a special phenomenon.
Urdhvagaman Swabhav (Natural upward movement): Like a flame, the soul naturally moves upwards when free from karma. In the state of samsara, karmic bondage pulls it in various directions.

States of the Soul:

Siddha (Liberated Soul): A soul completely free from all eight types of karma. They reside at the apex of the universe (Siddhashila) and possess eightfold perfections.
Sansarastha (Worldly Soul): A soul bound by karma, particularly by passions (kashayas). It is considered "murt" by convention due to its connection with material karma.

Classifications of Souls:

The text details various ways souls are classified:

One Type of Soul (Ek Vidha Jiva):
- By Consciousness (Chetana): All souls are one, possessing consciousness as their inherent characteristic.
Two Types of Souls (Dvidha Jiva):
- Trasa (Mobile) and Sthavara (Immobile): This classification is based on the presence of certain types of subtle matter (namakarma). Trasa are further divided into motion-based (Gati Trasa) and desire-based (Labdhi Trasa). Sthavara are classified as Earth-bodied, Water-bodied, Fire-bodied, Air-bodied, and Plant-bodied.
Three Types of Souls (Trividha Jiva):
- By Gender/Passion (Veda): Male passion (Purush Veda), Female passion (Stri Veda), and Impotent passion (Napunsak Veda). These are related to Mohaniya Karma. Siddhas are beyond all vedas.
Four Types of Souls (Chaturvidha Jiva):
- By Destination/Realm (Gati): Souls are classified based on their rebirth realm: Naraka (hell), Tiryancha (animals), Manushya (humans), and Deva (celestial beings). Each realm has distinct characteristics and karmic predispositions. The text details the nature of hellish beings, animals, humans (including their spiritual potential), and celestial beings (with their various types and abodes).
Five Types of Souls (Panchvidha Jiva):
- By Senses (Indriya): Souls are classified by the number of senses they possess: One-sensed (Ekendriya) to Five-sensed (Pachendriya). The text also elaborates on the nature of senses, their subjects, and their physical and modal forms. It discusses the difference between beings with partial senses (Viklendriya - two to four senses).
Six Types of Souls (Sadvidha Jiva):
- By Body-Substance (Kaya): Souls are classified into six categories based on their fundamental bodily substance: Earth-bodied, Water-bodied, Fire-bodied, Air-bodied, Plant-bodied, and Mobile (Trasa) bodied. Plant-bodied souls are further divided into common (Sahadharana) and individual (Pratyeka).
Fourteen Types of Souls (Chaturdasvidha Jiva):
- This classification is a combination of the above, categorizing souls based on their sense-organs and their state of being sufficiently developed (Paryapt) or not (Aparyapt). It includes divisions within One-sensed (Subtle/Gross, Sufficient/Insufficient) and Five-sensed (Sentient/Non-sentient, Sufficient/Insufficient), and three types of Partially-sensed beings (Sufficient/Insufficient).
Sentient (Sangyi) vs. Non-sentient (Asangyi):
- The text delves deeply into the concept of "Sangyan" (consciousness/thoughtfulness), distinguishing between knowledge-based and experience-based Sangyan. It concludes that "Hetuvadiki Sangyan" (the ability to discern good from bad and act accordingly) and "Dirghakaliki Sangyan" (the ability to contemplate past, present, and future, also known as Sampradharan Sangyan) are crucial for being considered sentient. This faculty is present in celestial beings, hellish beings, and embodied humans and animals. The presence of the mind (Dravya Man) is also linked to sentience.
Paryapti (Development/Fulfillment):
- The text explains the six types of fulfillments: Food (Ahar), Body (Sharir), Senses (Indriya), Respiration (Shvasochchvas), Speech (Bhasha), and Mind (Manah). It describes their function and the sequence of their completion. The text also clarifies the distinction between "Labdhi Paryapt" (potentially capable of fulfillment) and "Karan Paryapt" (having completed the fulfillment).
Prana (Vitalities):
- The soul is called a "Prani" because it possesses Prana. Prana is described as a force that sustains life. There are two types: Dravya Prana (material vitalities) and Bhava Prana (modal vitalities).
- Dravya Prana (Ten): Five senses, three strengths (mind, speech, body), respiration, and lifespan.
- Bhava Prana (Four): Knowledge, Perception, Conduct, and Energy. Siddhas possess these in their pure, eternal forms.
- Ayushya Prana (Lifespan): This is considered the most crucial Dravya Prana. The text details its four types (Naraka, Tiryancha, Manushya, Deva) and discusses the concepts of reducible (Apvartaniya) and irreducible (Anapvartaniya) lifespan, addressing the philosophical implications of lifespan reduction.
Five Hundred Sixty-three (563) Types of Souls:
- The text concludes by outlining a comprehensive classification of souls leading to 563 distinct categories, based on the detailed sub-classifications within Naraka, Tiryancha, Manushya, and Deva realms, considering their stages of development (Paryapt/Aparyapt) and other specific attributes.

In essence, the book provides a foundational understanding of the soul from a Jain perspective, meticulously defining its nature, refuting alternative viewpoints, and presenting a systematic classification of souls across different categories and conditions.