Jivswarup Paramno Vaigyanik Drushtibindu - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jivswarup Paramno Vaigyanik Drushtibindu" (The Scientific Perspective on the Nature of the Soul) by N.M. Kansara, in English:

This text explores the nature of the soul (Jiva) from a scientific and philosophical perspective, drawing heavily on Jain philosophy and comparing it with other Indian philosophical traditions, and modern scientific research.

1. Philosophical Beliefs:

Jain Perspective: Jainism, as articulated by Acharya Umāsvāti and Vādisūri, divides souls into Samsāri (worldly) and Mukta (liberated). Samsāri souls are characterized by consciousness, being dynamic, doers, experiencers, of varying body-size, distinct in each body, and bound by subtle karmic matter.
Key Tenets of the Jain Soul:
- The soul exists and is inherently conscious, independent, eternal (without beginning or end).
- Souls are numerous, infinite, and distinct across different bodies.
- The soul possesses inherent powers like knowledge, effort (virya), and faith/resolve, which are integral to its nature.
- Impressions (samskāras) form in the soul based on thoughts and actions, leading to the formation of a subtle karmic body that accompanies it after death to a new physical form.
- Though the soul is independent, conscious, and formless, the accumulated karma, binding it to a material body, makes it appear almost dead while embodied.
- The soul's perceived size changes according to the body it inhabits, but its fundamental substance remains unaffected.
- All souls possess equal inherent potential, but individual development depends on their effort and other factors.
- Souls exist in all realms, whether in subtle or gross forms.
Historical Context: The concept of the soul was firmly established in Jainism by the 8th century BCE, with Lord Parshvanatha's spiritual practices, and has remained consistent within the tradition.

2. Comparative Philosophy and Reasons for Discrepancy:

Jainism vs. Sāṅkhya-Yoga and Nyāya-Vaiśeṣika:
- Sāṅkhya-Yoga: To maintain the soul's unchanging nature, Sāṅkhya-Yoga denies any qualities within consciousness itself, treating changes due to external substances as superficial or illusory.
- Nyāya-Vaiśeṣika: To preserve the soul's inherent permanence, this school accepts qualities that arise and perish, but asserts that these don't fundamentally alter the soul-substance itself. They argue that qualities are distinct from the substance and their origination/cessation doesn't affect the soul's core nature. While they accept infinite, eternal souls distinct in each body like Jainism, they differ by considering the soul to be all-pervading (like Sāṅkhya-Yoga) rather than of medium size. They also accept the soul's unchanging substance but show some similarity with Jainism in the relationship between qualities and the soul.
Jainism's Unique Stance: Jainism accepts inherent and eternal powers of consciousness, bliss, and virya within the soul, along with constant transformations or modifications (paryāyas). This allows for the continued operation of these powers even in the liberated, bodyless state.
The Basis of Discrepancies: The differing philosophical views stem from the original profound experiencers (like Kapil, Hiranyagarbha, Gautama, Kaṇāda, and Pārśvanātha) who had direct, intuitive realization. Their disciples, aiming for clearer explanations and sectarian defense, engaged in intellectual debates and critiques. These later scholars often focused on intellect, sometimes overlooking the Upanishadic warning that the soul's nature is beyond intellectual grasp and can only be realized through deep meditation and spiritual practice. This led to increased complexity rather than clarity.

3. Fundamental Teachings of Realized Beings:

All realized beings and sages agree that the soul is distinct from the body, transmigrates through different bodies and births, and that the body is perishable while the soul is eternal.
Lord Mahāvīra integrated the teachings of Lord Pārśvanātha, responding to disciples' questions.
Jainism places significant importance on the soul's body-size (deha-parimāṇa) because inquiring disciples likely sought clarification on this aspect. While early Jain scriptures explain this based on direct experience and practical examples, later scholarly texts discuss it at an intellectual level.
The original Jain discussions on the soul's nature, its infinite modifications, its body-size, and its expansive nature are found in texts like Pañcāstikāya, Sarvasiddhi, Rajavārtika, Śloka-vārtika, Pravacanasāra, Kārtikeyanuprekṣā, Angāra-dharmāmṛta, Tattvārthasūtra, Khaṇḍāgama, and Gommatsāra.

4. Parapsychological Research:

Parapsychology is a relatively new field, recognized internationally by the American Association for the Advancement of Science (AAAS) since 1969. It encompasses areas like telepathy, psychokinesis, biofeedback, mind-travel, and psychic surgery.
Relevant Research:
- Sir Alister Hardy (Oxford University): Initiated a project to collect religious experiences.
- Dr. Hereward Carrington: Studied phenomena like the projection of the astral body, based on experiences of individuals like Sylvan Muldoon, detailing the existence of the astral and causal bodies.
- George W. Meek (Meta Science Corporation): Published research on the soul's state after death.
- William Tiller (Stanford Research Institute): Researched the seven levels of human existence (Physical, Etheric, Astral, Mind levels, Spirit) and their connection to yogic chakras, nerve systems, and endocrine glands. George Meek's research supports this.
- Scientists associated with George Meek's lab have received insights from deceased scientists, revealing mysteries of the subtle world.

5. Scientific Research on Subtle Bodies:

Sylvan Muldoon: Described the astral body as being made of "life-force" (prāṇa) and how it replenishes its energy by separating from the physical body during sleep and connecting with universal prāṇa.
Dr. Jesse Herman Holmes and his team: Described seven planes of the universal cosmos (Physical, Lowest Astral, Intermediate Astral, Highest Astral, Mental & Causal, Celestial, and Cosmic). They explained that souls achieving a certain spiritual development reach the "Celestial Plane" for further growth, or the "Cosmic Plane" for the state of oneness or liberation (Nirvāṇa), akin to Moksha or Kevala Jñāna. They linked these planes to human existence.
George W. Meek: Clarified that the physical and etheric (or psychoplasmic double) bodies are visible. The etheric body, made of the subtlest particles of prāṇa, has an aura (ābhāmaṇḍala) that follows the physical body's shape and extends about six inches beyond it.

6. Conclusion:

Considering parapsychological research, the teachings of sages and Tirthankaras offer a new perspective. Understanding which level of existence they addressed can reveal that apparent contradictions in their views are often due to our own limited understanding and intellect.
Adi Shankaracharya: Spoke of the oneness of Jiva and Brahman from an absolute perspective, and of devotion to deities from a practical perspective.
Lord Buddha: When referring to emptiness or Nirvāṇa without clarifying the soul's exact nature, was addressing the absolute truth. His teachings on the causes of bondage (avidyā) and life-affirmative practice were from a practical, beneficial viewpoint.
Kapila: Through analytical insight, explained the soul's plurality, subtle bodies, and causes of bondage from a practical perspective, based on discrimination between Purusha and Prakriti.
Gautama and Kaṇāda: Presented experiential and logical views to demonstrate soul's qualities through reasoning for intellectually inclined humans and to differentiate the soul from the five elements, directions, and mind, respectively, resorting to atomism.
Jain Tirthankaras: Focused on karma as a fundamental subtle universal law, prioritizing the increasing value of right knowledge, right perception, and right conduct. They explained the soul's nature from a practical, though subtle, perspective, focusing on the lower two levels of human existence (physical and etheric/astral). They recognized that even with clairvoyant vision, only two or three subtle levels are visible.
Comparison with Upanishads: The Tirthankaras' comparison of the soul to a lamp aligns with Upanishadic sages, indicating they were aware of the soul's pure consciousness. However, for practical teachings to followers, elaborating on this absolute knowledge could lead to confusion, similar to Vedantic or Buddhist monks. Therefore, they presented the soul's nature starting from the role of the subtle body (linga-sharira), which is experienced through spiritual attainment.
Jain Teachings on Body-Size and Aura: Jain Tirthankaras discussed the soul's size and the material nature of its body, including the concept of leshyas (colors related to mental states) and the aura. Modern parapsychology confirms that changes in mental states alter the aura's color, and spiritual development makes it more radiant. The Jain concept of leshyas is particularly relevant from this perspective.

In essence, the text argues that Jain philosophy's descriptions of the soul, particularly its subtle aspects and interactions with the physical world, can be better understood and validated through the lens of modern parapsychological and scientific research, which explores concepts like subtle bodies and energy fields. The differences between various philosophical systems are attributed to the different levels of reality they addressed and the methodologies they employed.