Key To Moksha

Here's a comprehensive summary of the provided Jain text, "The Key to Moksha" by Dr. Jayantilal Jain:

Core Principle: The Path to Moksha is Through a Changed Perception of the Self

The fundamental message of "The Key to Moksha" is that the journey towards liberation (Moksha) begins with a radical shift in how one perceives their own self. This change involves understanding oneself as the pure soul, recognizing its inherent nature and functioning. When this new perception is consistently pursued, Moksha is attained. This transformed self-awareness encompasses the knowledge and realization of the soul's infinite properties. The text suggests this leads to a divine, ineffable view of the soul.

Benefits of Knowing the Soul's Properties:

The book outlines numerous benefits derived from understanding the soul's qualities:

• Confirmation of Existence: It reinforces the belief in the soul's existence by revealing its operational image.
• Strengthened Belief: For those who already believe, it deepens that conviction.
• Altered Perception: It changes one's view of both the self and the surrounding world.
• Realization of the Self: This changed perception leads to direct experience and realization of the soul.
• Clarified Life Goal: With self-realization, the ultimate goal of life – achieving eternal happiness – becomes evident.
• Detachment from Materialism: Focus on the self reduces interest in worldly pleasures and happiness.
• Deeper Understanding of Spiritual Practices: It provides better insight into the purpose of vows (vratas), fasting (upvaas), austerities (tap), initiation (diksha), and meditation (dhyan).
• Prevention of Karmic Bondage: This understanding aids in avoiding the accumulation of new karmic attachments.
• Shedding of Karmas: Continuous pursuit of realizing the pure soul leads to the shedding of existing karmas.
• Attainment of Supreme Happiness: The ultimate and constant realization of the pure soul culminates in supreme happiness and the permanent destruction of all karmas, leading to Moksha.

Description of 47 Properties of the Soul:

The text then details 47 specific properties of the soul, aiming to illustrate its nature and functioning. These properties can be broadly categorized:

Fundamental Nature (1-27): These describe the soul as inherently alive (Jivatva), possessing consciousness (Chiti), the ability to see (Dasi) and know (Jnan) the entire universe, experiencing bliss (Sukh), and possessing immense potency (Virya). It is described as supreme sovereign (Prabhutava), all-pervasive (Vibhutava) in its own domain, omni-visioned (Sarvadarshi) and omniscient (Sarvajnatva). The soul is transparent (Swachhatva), self-illuminating (Prakash), and possesses unlimited potential (Asankuchit-vikastva). It is non-causative (Akarya-karan), meaning it doesn't influence or get influenced by other substances. It is the knower and knowable (Parinamva-Parinam), neither abandoning nor acquiring new properties (Non-Desertion and Non-Acquisition - Tyag-uppadanshunyatva). It is self-perpetuating (Aguru-Lagutava), meaning it is unbreakable, weightless, and unchanging in its fundamental essence. While its forms may appear and disappear sequentially (Appearance - Disappearance-Eternality - Utpad-vyay-dhruvatva), its properties are permanent. It undergoes changeability (Parinam) in its forms but remains its true self. The soul is abstract (Amurt), lacking sensory qualities, inactive (Akartava), and possesses the power of non-indulgence (Abhokatratva), finding joy only in its pure self. It is without vibration (Nishkriyatva) when free from karma and has an invariable territory (Niyatpradeshatva), occupying a definite space. It is self-pervading (Swadharm-Vyapak) in its own properties, not bodies. The text notes properties that are common, uncommon, and common-uncommon (Sadharan, Asadharan and Sadharan-Asadharan), and states that the soul has infinite nature (Anantadharm) and conflicting characteristics (Viruddadharma), which are not truly contradictory but rather represent its multifaceted reality.

Paradoxical/Dual Nature (28-38): This section delves into seemingly contradictory yet fundamental aspects of the soul's existence. It has the power of elemental transformation (Tatva) (assuming its real nature) and the absence of transmutability (Atatva) (not assuming unreal properties). It embodies oneness (Ekatva) amidst its manifold forms and properties, yet also exhibits manifoldness (Anekatava), existing in various states. It always has an existence of current state (Bhava), which is pure and not externally caused. It simultaneously possesses the non-existence of other states (Abhava), meaning past impure forms or properties of other substances are absent. Its current state undergoes disappearance (Bhava-Abhava) to make way for a new state. A new state emerges (Abhav-bhava) that never existed before. The existence of pure-pure nature (Bhava-Bhava) assures that whatever pure state it is in, it will remain so continuously, though the specific form might change. Finally, there is the absence of impure-impure nature (Abhav-abhava), meaning impurities are absent in its current and future pure states.

Self-Sufficiency and Independence (39-47): The concluding properties emphasize the soul's absolute autonomy and self-reliance: It is self-induced causation (Bhav), transforming according to its own nature. It possesses infinite power of re-engineering (Kriya), achieving Moksha through its own causal mechanism. Its infinite power of karma (Karma) is self-manifested. It is the infinite power of performer (Karta), acting independently. The instrument (Karan) for achieving Moksha is the realization of the pure self itself. It has an obligation to self (Sampradan), bestowing pure manifestations upon itself. It is an inexhaustible treasure (Apadan), retaining its true character despite changes. It finds self-refuge (Adhikaran) in itself, and its relationship is self-owned (Swaswami-sambandh), possessing itself and its nature.

Conclusion:

The pure soul is described as devoid of karmas, body, mind, emotions, past/future forms, and attachments. Realizing these infinite properties, even a selection of 47, through constant practice, is presented as the key to Moksha. This understanding initiates a process of changed perception and purification, leading to the destruction of karmas and ultimately, the attainment of supreme happiness. The text credits Acharya Kundakund's "Samayasaar" for detailing these properties, narrated by Acharya Amritchand.

About the Author: Dr. Jayanti Lal Jain is a distinguished Jain scholar with extensive experience in teaching and delivering lectures on Jain philosophy. He holds dual Ph.Ds in Economics and Jainology and has held academic positions and served in the banking sector. His published works focus on Jain philosophy and its intersection with other disciplines.