Uttam Satya

Here's a comprehensive summary of the Jain text "Uttam Satya" by Dr. B. S. Kulkarni, based on the provided PDF pages:

The Ultimate Aim of Man in Jainism: Liberation and the Path of Dharma

The Jain religion, an ancient and logically structured faith, posits that the universe and all its components ("Jiva & Ajiva" - souls and non-souls) operate systematically, explained through the concepts of "Saptatattwa" (seven realities) and "Saddrawya" (six substances). The core of Jain belief centers on the immortal and indestructible nature of the "Soul" (Ātmā), which possesses infinite knowledge, power, perception, and bliss ("Ananta Jñāna, Ananta Virya, Ananta Darśana, and Ananta Sukha"). In its pure form, the soul is free from the cycle of birth and death, residing in the "Siddha Shila" at the apex of the universe, devoid of "Ajiva Matters." This pure state, characterized by "knowledge," is the ultimate aspiration of every soul.

However, due to an inherent connection ("Yoga") with "Ajiva Matters," the soul becomes a "Jivātmā," entangled in the cycle of "Samsara" (worldly existence). This entanglement leads to countless years of wandering through various life forms, potentially without organs for millennia. The soul then acquires organs, experiencing births and deaths in four primary forms, endlessly repeating this cycle. This wandering is not the soul's true nature.

The ultimate goal of the soul, through its own diligent efforts, is to sever the bondage of Karma and reclaim its original, pure state. This means becoming a "Parmātmā" (Supreme Soul) or "Siddha" (liberated soul), residing in the "Siddha Shila" and possessing the "Ananta Catustaya" (the four infinite qualities).

The Significance of Human Form and Dharma

The human form is considered the most conducive for achieving this liberation. In other life forms, the soul passively experiences the consequences of its "Subha Karma" (meritorious karma) or "Aśubha Karma" (demeritorious karma). Upon the completion of its life span ("Ayukarma"), it automatically transitions to another form dictated by its karma, with no opportunity for conscious effort.

The human birth is attained through significant "Subhakarma" and grants the soul the unique power of thought. This thinking ability allows the soul to discern between good and evil, critically analyze situations, and conclude that "Dharma" is the sole path to liberation.

Defining Dharma: Beyond Rituals to Inner Purity

While often understood as following vows ("Vrata"), regulations ("Niyamas"), worshipping deities, and charity, the author emphasizes that these external practices alone are insufficient for soul upliftment. True "Dharma," as elucidated by Jain Acharyas like Umāswami in the "Tattwārthasūtra," encompasses ten aspects, and the fulfillment of these leads to the soul becoming a "Parmātmā."

The mundane soul, driven by five senses and four "Kashāyas" (passions: anger, pride, deceit, greed), forgets its true goal. It mistakenly identifies with its physical body, its transient possessions, family, and youth, believing them to be permanent sources of pleasure. This attachment to the impermanent leads to suffering in "Samsara." Driven by selfish desires and ego, individuals resort to deception, abuse, violence, and even killing, following wrong paths. They disregard truth, become cruel through anger, and fall victim to the "Kashāyas," forgetting the true "Dharma." This perpetuates the cycle of births and deaths. The welfare of the soul lies in adopting the right path and consistently adhering to the ten aspects of "Dharma," particularly by striving to live without harming other beings – the "non-injurious Dharma." Persistent effort in this direction, though potentially over many lifetimes, can lead to the "Siddha Shila."

Uttam Satya: The Essence of Truth

The article then focuses on one crucial aspect of Dharma: "Uttama Satya" (Best Truth). The problem of truthfulness arises only in beings capable of speech. Unlike animals, humans can articulate their thoughts and feelings through language. Jain Ācāryas explain that this ability stems from "Vacana-rūpa-karmaṇu" (word-form karma), which is a material substance. This karma, in conjunction with the specific anatomy of the human throat, enables the production of speech.

The author cites the poet Keshiraja, who describes voice as a white, odorless matter whose function is speech. This aligns with the Jain understanding that speech itself is a pure and direct manifestation of the soul. Truth is therefore considered a fundamental "Dharma" of the soul, exemplified by the "divine voice" of the Tirthankaras.

The author draws a parallel with innocent children, who, uncorrupted by worldly deceit, speak the unvarnished truth. Children are often seen as divine, and the saying "God is Truth, Truth is God" reflects this connection.

The Perils of Untruth and the Power of Truth

The article highlights how easily bad habits, like lying, are acquired and become deeply ingrained, leading to disrespect, loose talk, ego, and a disregard for the well-being of others. Liars often cause harm and ultimately face disgrace and loss of credibility. The author references the profound knowledge of Jain Acharyas in understanding the human mind and the detrimental consequences of untruth.

Conversely, the story of King Harischandra, who endured immense suffering to uphold his truthfulness, is presented as an example of the power of truth. A truthful person achieves personal welfare and the welfare of others, earning trust and reverence. Mahatma Gandhi, the Father of the Nation, is lauded as an ardent follower of Truth and Nonviolence, instrumental in India's independence.

Navigating Truth with Prudence

The text acknowledges that speaking the absolute truth may sometimes lead to adverse consequences. Therefore, the principle of "Satyam brüyāt priyam brüyat" (Speak truth, speak pleasant truth) is introduced. An example of a doctor advising a terminally ill patient illustrates this: while honesty is important, blunt truth that could cause immediate death might be avoided. The doctor should treat with care and patience, leaving the ultimate outcome to fate.

Similarly, a scenario involving a hunter pursuing a deer presents a dilemma for a witness. Telling the truth would lead to the deer's death, while lying would implicate the witness. In such difficult situations, intelligent discretion, even if it means remaining silent and facing potential criticism, is advised. The author questions the benefit of marriages based on falsehood if they lead to misery. Thus, it is better to speak the truth with caution, ensuring it brings pleasure to others. The words of a truthful person are described as nectar, inspiring listeners and bringing enjoyment.

A story of a thief who took a vow of truthfulness demonstrates its transformative power. His honest confession of his intentions and actions, though unconventional, led to his escape and eventual spiritual liberation.

Categorizing Speech and the Ideal Path

The article concludes by referencing the Kannada poet Ranna's classification of people into four categories based on their speech and its outcome:

1. Lovable words, lovable results.
2. Harsh words, lovable results.
3. Lovable words, poisonous results.
4. Harsh words, harsh results.

The author warns against the third and fourth categories, deeming them dangerous to society. While the second category might be acceptable, the ideal is to belong to the first category, achieving a useful and pleasant life. The proverb emphasizing the importance of knowing what to say and how to say it reinforces this, suggesting that controlled, pleasing speech brings rewards, while uncontrolled speech leads to conflict.

The central message is reiterated: by embracing "Satya Dharma," souls become "Suddhātmā" (pure souls) and ultimately "Paramātmā." This principle, preached by the liberated souls themselves, is encapsulated in the directive: "Satyai Vada, Dharmam Cara" (Speak Truth, Practice Dharma).