Jain Darshan Me Naitik Adarsh Ke Vibhinna Rup - Book Summary

Here's a comprehensive summary in English of the Jain text "Jain Darshan me Naitik Adarsh ke Vibhinna Rup" by Kamalchand Sogani:

Jain Philosophy Presents Diverse Forms of Moral Ideals

This book by Dr. Kamalchand Sogani explores the multifaceted moral ideals presented within Jain philosophy. It emphasizes that Jainism, as a significant Indian philosophical system, offers profound insights for the all-round welfare of humanity. The text asserts that morality is essential for a meaningful life, both socially and spiritually, and that moral living is impossible without moral ideals. Jain Acharyas (teachers) understood this principle and, by focusing on the inner, hidden power sources of the soul rather than being swayed by external, transient forms, have presented various forms of moral ideals. While these ideals appear different, they are fundamentally unified, with variations only in their expression.

The text outlines seven key manifestations of these moral ideals:

Liberation from Karma (Moksha / Soul's Freedom): The highest ideal is declared to be freedom from karma. Jain Acharyas advocate strenuous effort to break the bonds of karma, thereby escaping the cycle of worldly pleasures and pains. Quoting the Sutrakritanga, it states that liberation, or soul's freedom, is the supreme object, just as the moon is supreme among stars. According to the Acharanga Sutra, only a self-possessed soul can destroy its karma. Self-possession leads to soul's freedom, a state where the worldly soul reaches a height of self-experience, unaffected by dualities like pleasure-pain, praise-criticism, or enemy-friend. This state is called the Arhat state. Arhats are established in truth in all directions and remain vigilant day and night, free from negligence, on the path of purification. They guide the afflicted masses, much like a mother guides her child or a skilled physician treats the sick, dedicating their lives to the welfare of the world. Thus, complete welfare of the world is possible only after achieving soul's freedom.
Attaining the Supreme Soul (Paramatma) through the Inner Soul (Antaratma): Quoting Acharya Kundakunda, the book presents the attainment of the Supreme Soul through the Inner Soul, by transcending the Outer Soul (Bahiratma), as a high ideal. These are three stages of the soul. The Bahiratma is averse to self-knowledge, identifying the soul with the body and its attributes. They do not recognize the soul-body (knowledge-body) covered by the karmic body (like a casing) and fear death due to the potential separation from loved ones. Even with severe penance, the Bahiratma cannot achieve their goal, remaining attached to sensory pleasures and desiring a beautiful body or heavenly enjoyments. Therefore, this state is an obstacle and must be renounced. In contrast, the Antaratma differentiates between the soul and the body, viewing the destruction of the body and its various states as separate from the soul. They remain fearless at the time of death, akin to shedding one garment for another. The Antaratma considers the soul as its abode and is capable of progressing towards its ideal. The Paramatma is free from all defects, endowed with infinite knowledge, and experiences boundless joy, remaining unborn, ageless, deathless, and indestructible. This state is Nirvana, free from sorrow, happiness, pain, obstacles, sleep, hunger, merit, and demerit – an transcendental, incomparable, eternal, stable, and self-supported state.
Attainment of Pure Consciousness (Shuddhopayoga): The ideal is also identified as abandoning inauspicious and auspicious consciousness (Ashubha and Shubha Upayoga) and attaining pure consciousness. When a soul engages in moral and spiritual activities, it exhibits Shubha Upayoga. When involved in harmful actions like violence, it is Ashubha Upayogi. Both these states arise from karma and perpetuate the cycle of transmigration. As long as the soul expends its energy in these two states, it remains far from its ideal. However, upon renouncing them, the soul attains Shuddhopayoga. In essence, the experience of Shuddhopayoga dispels both Ashubha and Shubha Upayoga. The pure-conscious soul experiences a unique happiness – self-generated, transcendental, incomparable, infinite, and unbroken. It cannot be severed, divided, burnt, or destroyed by anyone. This state signifies the abandonment of attachment and aversion, the two extremes.
Wise Death (Pandit Maran): Jain Acharyas declare "Pandit Maran" as the highest ideal. This implies that the soul should understand that "Bal-Bal Maran" (ignorant death), "Bal Maran" (death of the somewhat enlightened), and "Bal-Pandit Maran" (death of the partially wise) are obstacles to achieving the ideal of "Pandit Pandit Maran" (wise death). Those with false views die the "Bal-Bal Maran," being entirely averse to the self. Souls who have developed right perception and have an inclination towards the self experience "Bal Maran." Those who have taken vows along with self-inclination experience "Bal-Pandit Maran." However, those who have embraced the five great vows achieve the transcendental "Pandit Pandit Maran," also known as Videh Mukti (liberation while living).
Attainment of the Supreme Vision (Paradrishti): Acharya Haribhadra meticulously discusses the attainment of "Paradrishti" in his work Yogadrishtisamucchaya. He categorizes eight spiritual visions: Mitra, Tara, Dipra, Sthira, Kanta, Prabha, and Para. These are compared to the light of various fires and celestial bodies, with Mitra having the least and Para the highest light. The first four visions are unstable, allowing the practitioner to revert to their initial stage. However, after attaining the fifth, Sthira (steady) vision, it becomes impossible to fall from the spiritual stage. The last four visions are stable, and the practitioner progressively moves towards the highest goal. Mitra vision is faint, and the practitioner experiences no regret in performing good deeds. Tara vision generates curiosity for true knowledge. Dipra vision involves intense desire for listening to the truth. In Dipra vision, though subtle understanding might be lacking, the practitioner upholds right conduct even at the cost of their life. Sthira vision provides subtle understanding like the light of a jewel, breaking the knot of false beliefs. External objects appear illusory, and complete self-inclination arises. Kanta vision reduces mental fluctuation, stabilizing the mind towards the goal. The understanding of one with this vision is clear and steady, like the uniform light of a star. Prabha vision involves high-level meditation, with understanding like the sun's rays, clear and long-lasting. Finally, Paradrishti is attained, the ultimate and highest stage. Here, the practitioner is completely free from karmic defects and becomes omniscient. The understanding is serene and stable, like moonlight. This is liberation and the state of supreme bliss.
Attainment of Complete Non-violence (Ahimsa): The moral ideal is also manifested in the achievement of complete non-violence. Ahimsa is considered both the beginning and the end of Jain practice. Samantabhadra calls it the supreme reality (Parabrahma). The Sutrakritanga equates Ahimsa with Nirvana. The Acharanga Sutra states that one should not harm, afflict, rule by force, or subjugate living beings. This is the eternal, constant, and everlasting dharma. In the perspective of Ahimsa, all beings are equal to the self. The text quotes, "O man, whom you wish to kill, consider that he is a creature experiencing happiness and sorrow just like you; whom you wish to rule, consider that he is a creature just like you; whom you wish to hurt, consider that he is a creature just like you; whom you wish to control, consider that he is a creature just like you; whom you wish to take the life of, consider that he is a creature just like you." This is the practical aspect of Ahimsa. However, from the absolute perspective, the generation of any passion in the soul is violence, and the absence of these passions is true Ahimsa. The attainment of complete Ahimsa is the highest state and the practitioner's ultimate stage.
Attainment of Knowledge-Consciousness (Jnana Chetana): The ultimate goal of the practitioner is the attainment of knowledge-consciousness. This is distinct from karma-consciousness and karma-result-consciousness. Karma-consciousness refers to establishing consciousness in auspicious or inauspicious states, while karma-result-consciousness means accepting happiness and sorrow. Knowledge-consciousness is experiencing consciousness as entirely separate from auspicious-inauspicious actions and states of happiness-sorrow. Both karma-consciousness and karma-result-consciousness are results of ignorance. Therefore, to attain knowledge-consciousness, turning away from both is essential. All stationary beings experience the results of karma as happiness and sorrow, and beings with two to five senses experience karma-results with activities. However, those beings who are beyond both these experiences attain knowledge-consciousness, which is the ultimate state and ideal.

In conclusion, the text states that soul's freedom, attainment of the Supreme Soul, pure consciousness, non-violence, wise death, the supreme vision, and the experience of knowledge-consciousness, while appearing as different moral ideals, are fundamentally one and the same.