Jiv Aur Panch Parmeshthi Ka Swarup - Book Summary

Here is a comprehensive summary in English of the Jain text "Jiv aur Panch Parmeshthi ka Swarup" by Sukhlal Sanghavi, based on the provided PDF excerpts:

The text "Jiv aur Panch Parmeshthi ka Swarup" (The Nature of the Soul and the Five Supreme Beings) by Sukhlal Sanghavi explores the fundamental Jain concepts of the soul (Jiv) and the five categories of revered beings (Panch Parmeshthi). It clarifies the essence of both and their interrelationship, distinguishing between true spiritual attainment and the means to achieve it.

The Nature of the Soul (Jiv):

What is a Soul? A soul is a living being. However, not all living beings are considered "Parmeshthi" (Supreme Beings).
Defining Parmeshthi: Parmeshthi are those souls that are situated in the "Param" (Supreme) and "Samabhava" (equanimous) state, meaning they have achieved a highly developed and pure spiritual state.
The Difference Between Parmeshthi and Other Souls: The distinction lies in the level of spiritual development and purity of one's inherent soul-power. Parmeshthis possess a developed and pure soul-power, while others have a less pure, "malin" (impure) soul-power.
Potential for Attainment: Souls that are not currently Parmeshthis can achieve this state by purifying their souls through spiritual practices. The difference in power between Parmeshthis and others is not in their inherent potential but in whether these powers are manifested.
General Characteristics of All Souls: All souls share the common characteristic of being devoid of material properties like taste, color, smell, and touch, and possessing consciousness (chetana). This is an intrinsic, innate nature. The provided quote from Pravachansara emphasizes their formlessness, lack of attributes perceptible by senses, and the presence of consciousness.
Indiscernible vs. Discernible Nature:
- Nishchaya (Ultimate/Real) Perspective: From this perspective, the soul is ati-indriya (beyond the senses) and its characteristics are also beyond sensory perception because the characteristic cannot be different from the subject. Since the soul itself, in its pure form, cannot be grasped by the senses, its inherent nature is also imperceptible.
- Vyavahar (Conventional/Apparent) Perspective: The soul can be perceived through the senses (like seeing, hearing, touching) and its states (happiness, sadness, knowledge, ignorance) can be inferred through its actions and expressions. This is due to the soul's interaction with material and karmic qualities, which are called vibhava (accidental or impure states). The inherent nature of the soul (swabhava) is amurta (immaterial) and devoid of gross sensory qualities, while vibhava states are due to karmic influences and are therefore perceptible.
Two Types of Soul Characteristics:
1. Swabhav-sparshi (Touching the Intrinsic Nature): This is the pure, permanent, and eternal nature of the soul, understood from the Nishchaya Naya (ultimate truth perspective).
2. Vibhav-sparshi (Touching the Accidental States): This refers to the soul's states arising from karmic influences and worldly interactions (like happiness, sorrow, desire, aversion). This is understood from the Vyavahar Naya (conventional truth perspective) and is temporary and transient, present only in the embodied state of worldly existence.
Jiv vs. Atma: In Jainism, "Jiv" and "Atma" are generally used interchangeably for all conscious beings, both in worldly existence and in liberation. However, in other philosophies like Vedanta, "Jiv" often refers only to the soul in worldly bondage, while "Atma" can be a more general term.
The Unspeakable Nature of the Soul: The ultimate reality of the soul is anirvachaniya (inexpressible) by words because words can only describe limited states. The soul's true nature is infinite and beyond conceptualization, hence it is sometimes described indirectly through negation (like "neti, neti" - not this, not this) or by pointing to what it is not. This concept of unspeakability is understood from the absolute Nishchaya Naya.
The Soul as an Independent Entity: The soul is an anadi swatantra tattva (an eternal, independent entity) and is not constituted by other elements. The idea that the soul is a chemical or physical byproduct is considered a misconception by those who lack deep contemplation or a pure mind.
Rejection of Materialistic Views: The text refutes the notion that consciousness, happiness, sorrow, etc., are mere results of physical substances. While physical things can be nimitta karan (instrumental causes) or aids, they are not the upadan karan (material cause) of these mental states. The soul itself is the material cause.
Evidence for the Soul's Existence: The existence of diverse states and qualities within individuals (even within the same family) that cannot be explained by physical inheritance alone suggests the soul as an independent entity. Modern scientists like Sir Jagadish Chandra Bose and Oliver Lodge are cited as examples of those who, through their research, have supported the existence of a distinct conscious entity and phenomena like rebirth.
Basis of Belief: Belief in the soul's existence should be based on the words of selfless Rishis (sages) who have meditated deeply and continuously on the soul, and on personal experience. This experience can be attained by purifying and concentrating the mind through deep contemplation.

The Five Supreme Beings (Panch Parmeshthi):

Types of Parmeshthi: Not all Parmeshthis are identical; they are categorized into five types, with subtle distinctions amongst them.
The Five Categories:
1. Arihant: The enlightened beings who have conquered internal enemies (passions) and possess perfect knowledge, perception, conduct, and energy. They have a physical body but are free from karmic bonds.
2. Siddha: The liberated souls who have achieved complete and eternal freedom from all karmas and physical existence. They are pure consciousness, beyond all worldly attributes.
3. Acharya: Great spiritual teachers and leaders who guide the monastic order, possess deep knowledge, and have mastered spiritual practices.
4. Upadhyaya: Teachers who possess profound knowledge of scriptures and the ability to impart it to disciples.
5. Sadhu: Ascetics or monks who are dedicated to the path of liberation, practice severe austerities, and strive for spiritual purification.
Distinction Between Arihant/Siddha and Acharya/Upadhyaya/Sadhu:
- Arihant and Siddha: These two have fully manifested their infinite spiritual powers (knowledge, perception, conduct, energy). They are considered Pujya (worthy of worship) and are the object of worship (Deva-tattva).
- Acharya, Upadhyaya, and Sadhu: These three are striving to manifest their powers fully. They are both Pujya (worthy of worship) and Pujak (worshippers) – they are worshipped by those below them in the spiritual hierarchy and worship those above them.
Difference Between Arihant and Siddha:
- Siddha: Are sharir-rahit (without a body), beyond all material forms and states.
- Arihant: Have a physical body and, even after the destruction of passions and ignorance, continue to perform physical, verbal, and mental activities. The perfection of powers is equal in both, but Siddhas are yoga-rahit (without physical activity), while Arihants are yoga-sahita (with physical activity). Siddhas are those Arihants who have shed their physical bodies.
Differences Among Acharya, Upadhyaya, and Sadhu: While all have common qualities for spiritual practice, there are hierarchical distinctions in their qualifications:
- Upadhyaya: Requires specific knowledge of scriptures, teaching ability, sweetness of speech, and capacity for debate, which are not strictly required for a Sadhu.
- Acharya: Requires even more specific qualities like leadership in managing the monastic order, responsibility for the welfare of the community, profound seriousness, and deep knowledge of time and place, which are not essential for a Sadhu.
- The text mentions specific qualities and numbers of virtues for each category (e.g., 27 for Sadhu, 25 additional for Upadhyaya, 36 additional for Acharya), indicating increasing levels of responsibility and spiritual stature.
The Extraordinary Nature of Arihants: Arihants' outward actions are lokottara (transcendent or supernatural). Animals of different species understand their teachings in their own languages, natural enemies coexist peacefully in their presence, and divine beings attend their assemblies (Samavsarana), creating miracles like divine trees and celestial offerings. This is attributed to their supreme spiritual state.
Understanding Transcendent Phenomena: What seems impossible to ordinary people is normal for great yogis due to their immense spiritual power and detachment from worldly desires. The vast difference in capabilities and inner states between ordinary individuals and Parmeshthis explains these seemingly miraculous phenomena.
Nishchaya and Vyavahar Perspectives on Parmeshthi:
- Siddha: For Siddhas, the Nishchaya and Vyavahar perspectives merge; what is ultimate reality is also their conventional state, as they are beyond all worldly distinctions.
- Arihant: Arihants have both a spiritual (Nishchaya) aspect (internal powers) and a worldly (Vyavahar) aspect (their physical body and activities). Their Nishchaya nature is the same as Siddhas (pure consciousness), but their Vyavahar nature involves their embodied existence.
- Acharya, Upadhyaya, Sadhu: From the Nishchaya perspective, all three share the same fundamental qualities of dedication to the path of liberation and internal/external detachment. However, their Vyavahar aspect differs based on their specific roles and responsibilities within the spiritual hierarchy.

The Act of Salutation (Namaskara):

Purpose of Salutation: Salutation is performed to Guna-prapti (acquire virtues). By honoring those who possess virtues, one can cultivate those virtues within oneself, as the object of one's contemplation tends to shape one's own character.
Definition of Namaskara: It is an action that expresses one's humility and respect for a superior being.
Types of Salutation:
- Dwaita Namaskara (Dualistic): This is performed with the consciousness of being the worshipper and the other being the object of worship.
- Adwaita Namaskara (Non-dualistic): This arises from a state of extreme mental stability where the devotee perceives no difference and worships their own pure self-nature, which is identified with the divine.
Superiority of Adwaita Namaskara: Adwaita Namaskara is superior as Dwaita Namaskara is merely a means to achieve the Adwaita state.
Motivation for Salutation: The inner motivation is Bhakti (devotion).
Types of Bhakti:
- Siddha-bhakti: Contemplating the infinite virtues of the Siddhas.
- Yogi-bhakti: Contemplating the virtues of the Munis (ascetics).
Order of Salutation: The five Parmeshthis are saluted in the order: Arihant, Siddha, Acharya, Upadhyaya, Sadhu.
- This order is purvanupurvi (prior sequence), where the principal is mentioned first, followed by the less principal. Siddhas represent the ultimate stage of soul-power development, while Sadhus are at the initial stage of that path.
- However, there is also a vyavahar (conventional) perspective: Arihants are considered superior to Siddhas in the conventional sense because it is Arihants who reveal the nature of the Siddhas. Therefore, they are saluted first conventionally.

In essence, the text provides a detailed exposition of the soul's inherent nature, its journey towards perfection, and the exalted status and attributes of the Panch Parmeshthi as guides and exemplars on this spiritual path. It emphasizes the distinction between the ultimate, spiritual reality and the conventional, worldly experience, and the importance of contemplation and inner purification for spiritual progress.