Jeev Ane Panch Parmeshthi

Here's a comprehensive summary of the provided Jain text "Jeev ane Panch Parmeshthi" by Sukhlal Sanghavi, translated into English:

Book Title: Jeev ane Panch Parmeshthi (The Soul and the Five Supreme Beings) Author: Sukhlal Sanghavi

This text delves into the fundamental Jain concepts of the Soul (Jeev) and the Panch Parmeshthi (the Five Supreme Beings), clarifying their nature, distinctions, and the relationship between them.

Part 1: Understanding Parmeshthi

• Definition: Parmeshthi are beings who are established in a state of equanimity, possessing a supremely excellent (Param-artha) nature.
• Distinction from other Souls: The difference between Parmeshthi and other souls lies in the presence or absence of spiritual development. Those who have achieved spiritual development and attained pure soul-power are considered Parmeshthi. Souls with impurities in their soul-power are distinct from them.
• Possibility of Attaining Parmeshthi: Any soul, even those not currently Parmeshthi, can achieve this state by purifying their soul through spiritual practice.
• Difference in Power: There is no difference in inherent power between someone who is Parmeshthi and someone who has the potential to become Parmeshthi. The difference lies solely in the manifestation of their soul-power – in one, the pure form of soul-power is manifested, and in the other, it is not yet manifested.

Part 2: Contemplations on the Soul (Jeev)

• General Characteristic of the Soul: The common characteristic of all souls is the absence of material qualities like form, taste, smell, and touch, and the presence of consciousness (chetana).
• Intelligible vs. Transcendent: While the soul is transcendent (atīndriya) in its pure form, it can be perceived through the senses in its impure, worldly state. The pure nature of the soul, characterized by being formless, devoid of taste, smell, etc., and possessing consciousness, is transcendent. The impure state, marked by worldly transformations, karmically influenced states like speech, form, happiness, sorrow, attachment, and aversion, is perceptible through the senses.
• Two Perspectives (Naya) on the Soul's Nature:
  • Nischay Naya (Ultimate Truth): In this view, the soul is transcendent, its essence is consciousness, and it is formless. This is the permanent and complete nature of the soul.
  • Vyavahar Naya (Conventional Truth): In this view, the soul is characterized by its worldly manifestations such as happiness, sorrow, attachment, aversion, and its engagement in actions as a doer and enjoyer of karma. This is an incomplete and temporary state, applicable only to worldly (samsari) souls.
• Comparison with Other Philosophies: Jain philosophy's two perspectives on the soul (nischaya and vyavahara) are seen as analogous to how other philosophical systems describe the soul:
  • Nischaya-like: Sankhya, Yoga, Vedanta describe the soul as conscious or as "Sacchidananda" (existence-consciousness-bliss).
  • Vyavahara-like: Nyaya, Vaisheshika describe the soul by attributes like happiness, sorrow, desire, and aversion.
• "Jeev" vs. "Atma": In Jain scriptures, both "Jeev" and "Atma" are used interchangeably for both worldly and liberated souls. However, in Vedanta and other philosophies, "Jeev" often refers specifically to the worldly soul, while "Atma" is a more general term encompassing both.
• Indescribable Nature of the Soul: The true nature of the soul is considered indescribable in words because words can only express limited concepts. The soul's true, unlimited nature cannot be fully conveyed through language. Jainism expresses this through phrases like "words return from there, and logic cannot proceed" (from Acharangasutra). This indescribability is understood from the perspective of the ultimate nischaya naya.
• Soul: Self-Existent or Material Product?: The text refutes the idea that the soul is a product of chemical or material mixtures. While mental states like knowledge, happiness, and sorrow are associated with the mind and are influenced by material objects, these material objects are merely instrumental (nimitta karana) causes, not the fundamental material cause (upadana karana) of these states. The fundamental cause is the soul itself. To consider material things as the material cause leads to many logical flaws, especially in explaining the different experiences of individuals, even siblings.
• Basis of Belief in the Soul's Existence: Faith should be placed in the words of selfless sages who have intensely contemplated the soul, and in one's own direct experience gained through focused meditation and introspection after purifying the mind.

Part 3: The Panch Parmeshthi (The Five Supreme Beings)

• Types of Parmeshthi: The Panch Parmeshthi are not all of the same type. They are categorized into five:
  1. Arihant: The Conquerors, who have destroyed all inner enemies (karmas) and attained perfect knowledge and perception.
  2. Siddha: The Liberated Souls, who have completely detached from all material bodies and exist in pure consciousness.
  3. Acharya: The Spiritual Leaders or Preceptors who guide the spiritual path.
  4. Upadhyaya: The Teachers or Spiritual Scholars who impart knowledge.
  5. Sadhu: The Ascetics or Monks who practice the Jain path.
• Two Broad Divisions:
  • First Division (Deity-hood): Arihant and Siddha are placed in the first category. They have fully developed their qualities of knowledge, perception, conduct, and energy. They are worshipped (Pujya) but do not worship others. Hence, they are considered deities (Deva-tattva).
  • Second Division (Guru-hood): Acharya, Upadhyaya, and Sadhu are in the second category. They are striving to fully manifest their soul-powers. They possess both the state of being worshipped (Pujya) and the state of worshipping (Pujak). They are worshipped by those of lower spiritual standing and worship those of higher spiritual standing. Hence, they are considered Gurus (Guru-tattva).
• Difference between Arihant and Siddha:
  • Siddhas are bodiless and completely free from all material coverings.
  • Arihants have a physical body. Although their ignorance, attachment, etc., are destroyed, they continue to perform bodily, verbal, and mental actions like walking, speaking, and thinking.
  • Both Arihants and Siddhas have achieved the full development of their soul-powers. The key difference is that Siddhas are devoid of all activity (Yoga), while Arihants are accompanied by Yoga. Those who become Arihants first are then called Siddhas after shedding their bodies.
• Differences between Acharya, Upadhyaya, and Sadhu:
  • While all three share common qualities of a Sadhu, there are distinctions:
  • Upadhyaya: Requires specific qualities like deep knowledge of scriptures and their meanings, teaching ability, sweet speech, and debating skills. These are not essential for a Sadhu.
  • Acharya: Requires qualities like the ability to manage the spiritual order, responsibility for the welfare of the monastic community (Gachchha), great seriousness, and profound knowledge of time and place. These are not mandatory for a Sadhu.
  • Sadhu: Requires twenty-seven specific virtues.
  • Upadhyayas possess twenty-five additional virtues beyond those of a Sadhu, and Acharyas possess thirty-six additional virtues beyond those of a Sadhu. Thus, Upadhyaya is considered higher than Sadhu, and Acharya is higher than Upadhyaya.
• The Extraordinary Nature of Arihants:
  • Due to their fully developed inner powers, Arihants possess a wondrous influence that might even be disbelieved by ordinary humans. Their entire worldly conduct is transcendent.
  • Various species, from humans to animals, understand the preachings of Arihants in their own languages. Natural enemies like snakes and mongooses, mice and cats, or cows and tigers forget their animosity and live in brotherhood in the presence of an Arihant.
  • Arihant's words possess thirty-five specific virtues not found in others' speech.
  • In the presence of an Arihant, not only humans but also crores of celestial beings appear, stand with folded hands, offer devotion, and create auspicious sights (like the Ashoka tree). This is the glory of an Arihant's Parmeshthi state.
  • What seems impossible to us is normal for great yogis. A tribal hunter cannot comprehend the glory of a universal emperor. Our spiritual capacity is vastly different from theirs. We are slaves to desires, embodiments of greed, and centers of instability. In contrast, yogis are uninfluenced by sensory attractions and are steady like a pole star.
  • When one's inner state is so elevated, such transcendent influence is natural. The respect and influence seen even in ordinary great meditators and virtuous individuals inspire faith in the transcendent glory of Parmeshthis like Arihants.
• Form of the Five Parmeshthi from Vyavahar and Nischay Perspectives:
  • Siddhas: For Siddhas, there is no difference between the nischaya and vyavahara perspectives. Their state is one of unity where ultimate and conventional truth merge.
  • Arihants: Arihants have a physical body. Their vyavaharika (external) form is related to their outward glories, while their nischaya (internal) form relates to the development of their inner powers. From the nischaya perspective, Arihants and Siddhas are considered to have the same form.
  • Acharya, Upadhyaya, Sadhu: From the nischaya perspective, all three have a similar form, characterized by their dedication to the path of liberation and their inner and outer detachment. However, their vyavaharika forms differ slightly. Acharyas have the highest practical capability due to their responsibility for managing the spiritual order. Upadhyayas require specific qualities to qualify for Acharya-hood, which may not be present in ordinary Sadhus.

Part 4: The Purpose and Types of Salutation (Namaskar)

• Purpose of Namaskar: To acquire virtues. Since the Parmeshthi are virtuous, saluting them leads to the acquisition of virtues. The goal one contemplates becomes the meditator they become. Just as one contemplating a thief will never become honest, one contemplating knowledge and scholars will surely attain some knowledge. Namaskar is an attitude that expresses our humility in the presence of their greatness.
• Types of Namaskar:
  1. Dwait Namaskar (Dualistic Salutation): This occurs when the saluter has not yet attained a high degree of stability and believes in the distinction between themselves (as devotee) and the person being saluted (as the object of devotion).
  2. Adwait Namaskar (Non-Dualistic Salutation): This arises when the intensity of concentration and the destruction of dualistic thoughts (attachment and aversion) lead to such mental stability that the soul considers itself as the object of worship and meditates solely on its own true form.
  • Superiority: Adwait Namaskar is superior because Dwait Namaskar is merely a means to achieve Adwait Namaskar.
• Types of Inner Devotion (Bhakti):
  1. Siddha Bhakti: Contemplating the infinite virtues of the Siddhas.
  2. Yogi Bhakti: Contemplating the virtues of the Yogis (monks).
• Reason for Saluting Arihants First:
  • There are two orders of presenting things: Purvanupurvi (greater before lesser) and Pashchyanupurvi (lesser before greater).
  • Among the five Parmeshthi, Siddhas are the greatest, representing the ultimate peak of spiritual development, while Sadhus are at the initial stage of practice. Therefore, saluting them in the order of "Purvanupurvi" is done.
  • Although Siddhas are superior to Arihants in terms of karma destruction, they are equal in terms of the fulfillment of purpose.
  • From a practical (vyavahar) viewpoint, Arihants are considered superior because they are the ones who reveal the indirect nature of the Siddhas. Therefore, from this perspective, Arihants are honored first.

Part 5: Dev, Guru, Dharma (Deity, Preceptor, Religion)

• The Three Pillars of Jainism: Jain tradition considers the essence of religion to be contained within three elements: Dev (Deity), Guru (Preceptor), and Dharma (Religion).
  • Deva-tattva (Deity Principle): The absolutely pure state of the soul.
  • Guru-tattva (Preceptor Principle): The true spiritual practice for attaining such purity.
  • Dharma-tattva (Religion Principle): Wise and accurate self-control in all aspects.
• The Body of the Principles: The "body" of these principles is the feeling or devotion that preserves and nourishes them.
  • Deity Principle's Outer Form: Temples, idols, worship rituals, means of maintaining the institution, managing committees, and pilgrimage sites are like the clothes and ornaments of the "body" of the Deity principle.
  • Preceptor Principle's Outer Form: Homes, food, rules of living, and other rituals are like the clothes and ornaments of the "body" of the Preceptor principle.
  • Religion Principle's Outer Form: Rules of prohibitions and permissions, such as not eating certain foods, eating only specific things, eating in moderation, not eating at certain times, behaving in certain ways towards certain things, etc., are like the clothes and ornaments of the "body" of the principle of self-control.

This summary aims to provide a clear and concise understanding of the key themes and explanations presented in the text.