Jain Darshan Sammat Atma Ka Swarup Vivechan - Book Summary

This document is an excerpt from a Jain philosophical text that delves into the nature of the soul (Ātman) according to Jainism. Here's a comprehensive summary of the key points discussed in the provided pages:

1. Understanding the Soul (Ātman) in Jainism:

Etymology of Ātman: The text begins by explaining the etymology of "Ātman" from the Sanskrit root "at" (to go, to know). This signifies that the soul is that which knows or is in a state of knowing. This knowing is inherent in its qualities like consciousness, and it encompasses various activities (body, speech, mind) that are performed with varying degrees of intensity.
Core Jain Concept of Ātman: The soul is defined as that which possesses the triad of origination, decay, and permanence (utpāda, vyaya, dhrauvya). It is also described as that which is, was, and will be "alive" through its four essential "prāṇas" (life-forces).
The Four Prāṇas: While there are ten types of prāṇas, they are fundamentally categorized into four:
- Physical Strength (Bala Prāṇa): This includes bodily strength, mental strength, and strength of speech.
- Sensory Prāṇas (Indriya Prāṇa): These are the five senses: touch, taste, smell, sight, and hearing.
- Life-span Prāṇa (Āyu Prāṇa): The duration of life.
- Breath Prāṇa (Śvāsocchvāsa): Respiration.
- Total Prāṇas: Combining these, along with breath, leads to ten prāṇas.
Two Aspects of the Soul:
- Pure Form (Shuddha Swarup): This is the soul in its natural, unadulterated state, characterized by consciousness.
- Impure Form (Ashuddha Swarup): This is the soul influenced by karmic matter, leading to its manifestation in states of birth, death, and the cycle of transmigration.

2. The Soul's Characteristics and Activities:

The Nature of Reality: The world is seen as a product of interaction and transformation. The soul's experiences are shaped by the origination, suppression, destruction, and partial destruction (udaya, upashama, kshaya, kshayopashama) of karmic energies.
The Soul's Transformation (Parinama): The soul undergoes transformations called "vaibhāvik" (unnatural) and "svābhāvik" (natural).
- Vaibhāvik Transformation: In the state of worldly existence, the soul transforms into states like anger, pride, deceit, and greed due to the influence of karmic causes.
- Svābhāvik Transformation: When all karmas are destroyed, the soul returns to its pure, natural state of infinite knowledge, perception, bliss, and energy.
The Function of "Upayoga" (Engagement/Awareness): The defining characteristic of the soul is "upayoga," which is the soul's engagement with its own nature or external objects. Upayoga is divided into:
- Knowledge-Upayoga (Jñānopayoga): The process of knowing.
- Perception-Upayoga (Darśanopayoga): The process of perceiving (which is generally without specific differentiation).
- Two Types of Darśanopayoga: Non-conceptual (nirvikalpaka) and conceptual (savikalpaka).
Karma and Transformation: The transformations arising from karmic influences are classified as:
- Audayika (Resulting from Karma's Udaya): Twenty-one types of states.
- Aupashamika (Resulting from Karma's Upashama): States like partial knowledge and perception, and right faith.
- Kshayopashamika (Resulting from Karma's Kshayopashama): Eighteen types of states.
- Kshāyika (Resulting from Karma's Kshaya): The highest state of pure knowledge, perception, bliss, and energy.
Murtatā/Amūrtatā (Corporeality/Incorporeality):
- Corporeal Aspect: The soul is considered partially corporeal due to its association with karmic matter (pudgala), which is physical.
- Incorporeal Aspect: The soul is fundamentally incorporeal as it is beyond the senses and is of the nature of pure consciousness.
Atīndriyatā/Ālingagrahaṇatā (Indescribability/Lack of Sensible Signs): The soul is beyond the grasp of the senses and cannot be known through external signs or descriptions. It is known only through self-awareness and direct spiritual perception.
Karthṛtva (Agency/Doership):
- Agent of Pure States: The soul is the agent of its pure states of knowledge and perception.
- Agent of Impure States: The soul becomes the agent of impure states like attachment, aversion, and delusion (bhāvakarma) through its interaction with karmic energies.
- Non-Agent of Material Karma (Dravyakarma): The soul is not the direct doer of material karmic aggregates (pudgala karmavargaṇā). These material karmas undergo their own transformations and bonding processes. The soul's role is in the mental and emotional states that lead to the bonding of these material karmas.
Bhoktṛtva (Experiencer):
- Experiencer of Inner States: The soul experiences its own mental and emotional states (joy, sorrow).
- Experiencer of Karmic Results: The soul experiences the fruits of its karma, which manifest as happiness and suffering in the world.
Sva-deha Pramāṇatā (Conforming to Body Size): The soul, in its worldly existence, conforms to the size of the body it inhabits. This is due to the soul's expansive nature when not in a contracted state. This size can vary, from subtle to gross bodies.

3. States of the Soul:

Samsārī (Worldly Soul): Souls bound by karma, perpetually cycling through birth and death.
Siddha (Liberated Soul): Souls that have shed all karmas and attained their pure, infinite state. These souls reside at the apex of the universe.

4. Classification of Souls:

Bahirātmā (Outer Soul): A soul engrossed in external objects, the body, and worldly attachments, identifying itself with these rather than its true nature.
Antarātmā (Inner Soul): A soul that has turned inwards, recognizing its true self as distinct from the body and external world. This is further categorized into:
- Jaghanya Antarātmā (Inferior Inner Soul): Those at lower stages of spiritual development.
- Madhyama Antarātmā (Middle Inner Soul): Those who have undertaken vows and are progressing spiritually.
- Uttama Antarātmā (Superior Inner Soul): Those who have renounced all possessions and are detached.
Paramātmā (Supreme Soul):
- Sakal Paramātmā (Soul with Form): Refers to Arhants, who have destroyed all their karmas but still manifest a physical body.
- Vikal Paramātmā (Formless Supreme Soul): Refers to Siddhas, who are completely free from all karmic coverings and are formless.

5. Key Jain Concepts Highlighted:

Six Substances (Ṣaḍ-dravya): Jīva (soul), Dharma (principle of motion), Adharma (principle of rest), Ākāśa (space), Kāla (time), and Pudgala (matter). The soul (Jīva) is the principal substance, while the others are non-souls (Ajīva).
Bondage (Bandha) and Liberation (Mokṣa): The core concern of Jainism is understanding the causes of bondage and the path to liberation.
Nays (Perspectives): The text implicitly uses different Nays (perspectives) to explain complex philosophical concepts. For instance, distinguishing between the ultimate reality (Nishchaya Naya) and conventional reality (Vyavahāra Naya).

In essence, the text provides a detailed examination of the soul's multifaceted nature within the framework of Jain philosophy, emphasizing its intrinsic purity, the impact of karma, and the stages of spiritual evolution leading to liberation.