Jain Darshan Me Naitik Adarsh Ke Vibhinna Rup - Book Summary

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

The book "Jain Darshan me Naitik Adarsh ke Vibhinna Rup" (Various Forms of Moral Ideals in Jain Philosophy) by Dr. Kamalchand Sogani explores the multifaceted nature of the ultimate moral ideals presented in Jainism. The author emphasizes that Jainism, as a significant Indian philosophical system, offers profound insights into the all-round welfare of humanity. It posits that morality is essential for a meaningful social and spiritual life, and moral life is impossible without moral ideals. Jain Acharyas, understanding this, presented various forms of these ideals, all fundamentally unified in their essence but differing in their expression.

The text outlines seven distinct forms of moral ideals in Jain philosophy:

Liberation from Karma (Karma-mukti) / Self-Sovereignty (Ātmā-svātantrya): The highest ideal is declared to be freedom from the bondage of karma. Jain Acharyas urge individuals to strive diligently to break free from worldly attachments and the cycle of worldly pleasures and pains. Texts like the Sutrakrtanga describe liberation (moksha) or self-sovereignty as the supreme entity. An ātmā-samāhita (self-composed) being can destroy its own karma. This state signifies being unaffected by dualities like pleasure-pain, praise-blame, or friend-enemy. This ultimate state of self-sovereignty is termed the Arhat state, where the Arhat is established in truth in all directions and dedicates their life to the welfare of others, guiding them away from worldly afflictions. True universal welfare is only possible after achieving self-sovereignty.
Attaining the Supreme Soul (Paramātmā) through the Inner Soul (Antarātmā): The text, referencing Acharya Kundakunda, highlights the attainment of the Supreme Soul through the Inner Soul, leaving behind the Outer Soul (Bahirātmā), as a high ideal. These represent different stages of the soul. The Bahirātmā is ignorant of the soul, identifying with the body and experiencing fear of death due to attachment to loved ones. Even rigorous penance by the Bahirātmā is fruitless if driven by desires for worldly pleasures or heavenly experiences. In contrast, the Antarātmā discriminates between the soul and the body, viewing death as merely changing clothes and therefore being fearless. This antarmā-vritti (inner soul tendency) enables the soul to progress towards its ideal. The Paramātmā is described as free from all blemishes, endowed with supreme faculties like infinite knowledge and bliss, and experiencing an eternal, unchangeable state of liberation (Nirvana), devoid of suffering, pain, hunger, or the duality of merit and demerit.
Pure Consciousness (Shuddhopayoga): The ideal is to transcend both inauspicious (ashubha) and auspicious (shubha) consciousness and achieve pure consciousness. While auspicious consciousness arises from ethical and spiritual activities and inauspicious consciousness from violence and other negative actions, both are considered byproducts of karma that perpetuate the cycle of rebirth. The ideal lies in abandoning both and embracing shuddhopayoga. This state leads to experiencing self-generated, transcendent, unparalleled, infinite, and unbroken bliss, untouched by any external forces. The soul in this state has relinquished attachment and aversion, achieving a pure and stable state of being.
Wise Death (Pandit-Pandit-Maran): Jain Acharyas declare "Pandit-Pandit-Maran" as the highest ideal. This refers to a death achieved through profound spiritual understanding and detachment. The text distinguishes this from other types of death: "Bal-Bal-Maran" (ignorant death) for those with wrong faith; "Bal-Maran" (childish death) for those with right faith but without practice; and "Bal-Pandit-Maran" (mixed death) for those who have adopted minor vows (Panchanuvarata). "Pandit-Pandit-Maran" is associated with those who have undertaken the great vows (Panch Mahavrata) and is considered a supra-mundane state, equivalent to Videha Mukti (liberation in a living state).
Attainment of the Highest Vision (Parā-drishti): Acharya Haribhadra, in his "Yogadrishtisamuchchaya," elaborates on eight progressive stages of spiritual vision, culminating in "Parā-drishti." These stages, compared to increasing intensities of light (from grass-fire to moonlight), represent the soul's journey towards ultimate realization. The first four stages are considered unstable, but from the fifth stage onwards (Sthirā Drishti), descent is impossible. The higher stages involve deeper insight, detachment from worldly illusions, reduced mental fluctuations, enhanced concentration, and ultimately, the attainment of Parā-drishti. This final stage signifies complete freedom from karmic impurities, omniscience (Kevalgyana), and the state of liberation and supreme bliss, akin to the steady and cool light of the moon.
Complete Non-Violence (Pūrṇa Ahimsā): Ahimsā is presented as both the beginning and the end of Jain practice, equated with the Supreme Being (Parabrahma) and synonymous with liberation (Nirvana). Jain scriptures emphasize not harming, tormenting, subjugating, or enslaving any living beings. Ahimsā views all creatures as oneself, urging contemplation on the shared experience of pleasure and pain among all beings. While this is the practical aspect, the ultimate or "certain" view of Ahimsā is the absence of any passions (kashayas) in the soul, which is the true manifestation of non-violence.
Consciousness of Knowledge (Jñāna-chetanā): The ultimate goal is the attainment of Jñāna-chetanā, which is distinct from "karma-chetanā" (consciousness established in auspicious or inauspicious states) and "karma-phala-chetanā" (consciousness accepting pleasure or pain as results of karma). Jñāna-chetanā means experiencing consciousness as entirely separate from karmic actions and their consequences. Both karma-chetanā and karma-phala-chetanā are results of ignorance. Therefore, to achieve Jñāna-chetanā, one must transcend these dualities. While all beings experience the results of karma, only those who rise above these experiences attain Jñāna-chetanā, the final and ultimate ideal.

In conclusion, the book asserts that while self-sovereignty, attainment of the Supreme Soul, pure consciousness, wise death, the highest vision, complete non-violence, and the consciousness of knowledge may appear as distinct ideals, they are fundamentally one and the same, representing the pinnacle of Jain ethical and spiritual aspiration.