Sansari Jivo Ki Anantta - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Sansari Jivo ki Anantta" by Bansidhar Pandit, based on the provided PDF excerpt:

The text addresses a concern raised in the "Jain Jagat" newspaper regarding a statement that "one day there will not be a single living being left in the world." This concern stems from the Jain principle that 608 souls attain liberation every six months and eight moments. The author, Bansidhar Pandit, seeks to clarify this by examining the Jain concept of the infinity of souls and time.

The Core Question and its Misinterpretation:

The initial concern arises from the idea that if souls are constantly departing to liberation and the soul population doesn't increase, the universe will eventually become devoid of souls. The author interprets this concern as stemming from a misunderstanding of how "infinite" is applied in Jain philosophy.

Key Jain Concepts and the Author's Arguments:

The text revolves around two central questions that need to be addressed to resolve the initial concern:

The purpose of describing the "behavioral time-span" (vyavahar-kal-rashi) as infinitely more than the "soul-mass" (jiv-rashi) in scriptures.
Whether the distinction between "Bhavya" (souls capable of liberation) and "Abhavya" (souls incapable of liberation) is a literal truth or merely a conceptual construct to praise the quality of omniscience.

The author promises to address the second question in a separate article but will tackle the first within this explanation.

The Solution to the Concern:

The author's primary argument is that the universe will never become devoid of souls due to two main reasons:

Abhavya Souls: There are souls classified as "Abhavya" (incapable of liberation) who will always remain in the cycle of rebirth.
Infinite Nature of Time and Souls: Even for the "Bhavya" souls (those capable of liberation), their departure to moksha will never lead to their complete depletion because both the number of Bhavya souls and the duration of time are, in essence, inexhaustible ("akshayananta").

Elaborating on the Argument:

Time as Infinite: The past is considered beginningless. The author uses the statistic of 608 souls liberated every six months and eight moments to illustrate that an average of one soul is liberated over countless moments. Since this process has been ongoing since time immemorial, countless moments have passed since the beginning of time. The future is also considered to have a duration commensurate with the liberation of all Bhavya souls, ensuring that time itself does not cease.
Bhavya Souls as Infinite: The author argues that the number of Bhavya souls is "akshayananta" (inexhaustible). While souls are constantly moving towards liberation, the number of future moments is also considered "akshayananta." This means that even though souls are departing, and time is passing, neither will ever reach an end. The author uses the analogy of infinite Akash (space) and its infinite qualities, or infinite digits of time, to explain this concept of being infinite yet having quantitative differences.
The Nature of Change: Jain philosophy posits that all substances undergo change. This change involves the destruction of the old form and the creation of a new one. This process is continuous and has been happening since beginningless time and will continue indefinitely.
- Samsara (Worldly Existence): The cycle of birth and death, or "Samsara," is defined as the sum of all permutations of a soul while it is connected to matter (pudgala). When this connection is severed, the soul attains liberation.
- Bhavyatva (Capacity for Liberation): This quality is also understood in terms of permutations. A soul remains "Bhavya" until it attains right faith (samyagdarshan) and eventually liberation.
- Prāgabhāva (Prior Non-existence): This refers to the state of something before its manifestation, which is also understood as a sequence of permutations.
The Concept of "Akshayananta": The author emphasizes that the term "ananta" (infinite) can sometimes imply a beginning, whereas "akshayananta" signifies something truly without beginning or end. The ongoing process of souls departing for liberation and the passage of time, which has no beginning or end, supports the idea of "akshayananta."
Addressing Potential Contradictions: The author addresses the question of how something that is constantly decreasing can be considered infinite. The answer lies in the fact that the decrease is from an "akshayananta" quantity. Just as we cannot pinpoint the beginning of time, we cannot pinpoint the beginning of the continuous departure of souls. Therefore, the process itself implies an inexhaustible nature.
Time and Soul Permutations: The text delves into the idea that time is composed of "kalaanu" (time atoms), which are eternal. Their permutations (past, present, future) are also considered, and these permutations are what constitute the passage of time and the processes of the universe. The author argues that these permutations are also "akshayananta" in their own way, contributing to the overall infinity of time.
The Distinction Between Bhavya and Abhavya: The author defends the scriptural distinction between Bhavya and Abhavya souls as a genuine, fundamental truth based on the inherent capacity for liberation. While Abhavya souls possess the potential for omniscience (kevalgyana) as a characteristic of soul-ness, they lack the specific qualification or predisposition to manifest it in a way that leads to liberation. The author clarifies that the "potential" for omniscience in Abhavya souls means that omniscience in a covered (by karma) state exists within them, but its manifestation leading to liberation does not.

Conclusion:

The core message is that the Jain scriptures are consistent in their teachings. The continuous departure of souls for liberation does not imply the eventual emptiness of the universe. This is guaranteed by the existence of Abhavya souls and the inexhaustible nature of both the soul-stream and time itself. The author aims to resolve the perceived contradiction by explaining the profound and often subtle meanings of infinity and causation within Jain philosophy.