Jain Darshan Ka Trividh Sadhna Marg - Book Summary

Here's a comprehensive summary in English of the Jain text "Jain Darshan ka Trividh Sadhna Marg" by Sagarmal Jain, based on the provided pages:

The book excerpt, "Jain Darshan ka Trividh Sadhna Marg" (The Threefold Path of Sadhana in Jain Philosophy) by Dr. Sagarmal Jain, explores the fundamental path to liberation (moksha) in Jainism, emphasizing the interconnectedness of Right Knowledge (Samyak Gyan), Right Faith/Perception (Samyak Darshan), and Right Conduct (Samyak Charitra).

Core Concept: The Threefold Path to Liberation

The central tenet discussed is the "Trividh Sadhana Marg" – the threefold path of sadhana (spiritual practice) leading to moksha. This path is identified as Samyak Darshan, Samyak Gyan, and Samyak Charitra. While other Jain texts like the Uttaradhyayana Sutra also mention a fourfold path including Right Austerity (Samyak Tap), Jain scholars generally subsume austerity within the scope of Right Conduct.

Psychological Foundation of the Threefold Path

The text posits that this threefold path is rooted in a profound psychological understanding of human consciousness. Consciousness is viewed as having three aspects:

Knowledge (Gyan): Corresponds to the cognitive aspect, the intellect.
Emotion/Attitude (Bhav): Corresponds to the emotional or attitudinal aspect, faith, or sentiment.
Resolve/Action (Sankalp): Corresponds to the volitional aspect, the will to act.

The threefold path is designed to properly channel and develop these three aspects of consciousness:

Samyak Darshan guides the emotional aspect.
Samyak Gyan guides the cognitive aspect.
Samyak Charitra guides the volitional aspect.

Parallels in Other Traditions

The author highlights that this concept of a threefold path is not exclusive to Jainism:

Buddhism: The Eightfold Path in Buddhism, comprising Right View, Right Resolve, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, can be broadly categorized into three: Prajna (Wisdom/Knowledge), Samadhi (Concentration/Meditation), and Sheel (Virtue/Conduct). The text equates Prajna with Samyak Gyan, Samadhi with Samyak Darshan (due to the absence of mental fluctuations), and Sheel with Samyak Charitra.
Bhagavad Gita (Hinduism): The Gita outlines three paths: Jnana Yoga (Path of Knowledge), Karma Yoga (Path of Action), and Bhakti Yoga (Path of Devotion). These are seen as analogous to the Jain threefold path. The Hindu concepts of Satya (Truth), Sundar (Beauty), and Shiva (Auspiciousness) are achieved through Knowledge, Devotion/Attitude, and Service/Action, respectively. The Gita also mentions Pranipat (Surrender/Devotion), Pariprashna (Inquiry/Knowledge), and Seva (Service/Action) as embodying these paths.
Upanishads: The Upanishads describe Shravana (Listening), Manana (Reflection), and Nididhyasana (Contemplation), which can be interpreted as Faith (Shravana), Knowledge (Manana), and Action (Nididhyasana).
Western Tradition: Three ethical imperatives are noted: "Know thyself" (Knowledge), "Accept thyself" (Faith/Attitude), and "Be thyself" (Conduct/Action).

The Importance of the Integrated Path

The text criticizes an exclusivist approach where proponents claim liberation can be achieved through only one aspect (e.g., Shankara through knowledge alone, Ramanuja through devotion alone). Jain philosophy, however, emphasizes the combined practice of knowledge, conduct, and devotion. The absence of any one of these prevents liberation. The Uttaradhyayana Sutra states that without Darshan, there is no Gyan; without Gyan, Charitra is not proper; and without proper Charitra, there is no liberation.

Defining Samyak Darshan (Right Faith/Perception)

The term "Darshan" in Jainism has multiple meanings and has been a subject of debate. It can refer to:

Inner Perception or Insight (Antarbodh or Prajna): Differentiated from intellectual knowledge.
Perspective (Drishtikon): The way one views life and the world.
Faith or Belief (Shraddha): Particularly towards the Tirthankaras (Gurus), Deities, and Dharma.

Historically, in the time of Buddha and Mahavir, "Samyak Drishti" (Right View) was contrasted with "Mithya Drishti" (Wrong View), primarily referring to differing perspectives on reality. Later, it evolved to include Tattvartha Shraddhan (faith in the true nature of reality). This faith gradually became more personal and devotional, influenced by traditions like the Bhagvata sect. While the perspective-based meaning is considered the primary and original meaning, faith in the teachings of the Vitaragas (those free from passions) is essential when true perception is not yet attained. Ultimately, Tattvasakshatkar (realization of reality) is the true meaning of Samyak Darshan.

Defining Samyak Gyan (Right Knowledge)

Samyak Gyan is crucial for liberation and has two primary aspects:

Anekant (Non-one-sidedness) or Lack of Dogmatism: This is the intellectual aspect, a form of thought purification. Jainism rejects one-sidedness (Ekant) as it negates the infinite aspects of truth. Attachment and bias hinder the understanding of true reality. Anekant is the ability to see multiple facets of truth without rigid adherence to one viewpoint. This leads to Vitraagta (freedom from passions), which is essential for true knowledge.
Discrimination between Self and Non-Self (Atman-Anatman Viveka): This is the core meaning of Samyak Gyan. While the soul (Atman) is of the nature of pure knowledge and cannot be an object of knowledge, the non-soul (Anatman) elements can be understood through the dualism of knower and known. By knowing the nature of the non-self, one differentiates it from the self. This Bhed Vigyan (discriminative knowledge) is the essence of Samyak Gyan. This concept resonates with similar discussions in Buddhist texts like the Tripiṭakas.

Defining Samyak Charitra (Right Conduct)

Samyak Charitra also has two dimensions:

Vyavahar Charitra (External Conduct): This refers to the outward practices and regulations of conduct, including the five great vows (Panch Mahavratas), three restraints (Guptis), and five carefulness practices (Samitis).
Nishchay Charitra (Internal Conduct/Essence): This is the inner core of conduct, characterized by the attainment of Samabhav or Samatva (equanimity). It is the state of Atmaraman (delighting in the Self) and is achieved in the Apramatta (non-heedless) state, where actions are pure, and passions are extinguished. This inner equanimity is the true source of moral and religious life and the cause of liberation.

The Precedence of Knowledge and Faith/Perception

There has been a debate regarding the precedence of Darshan and Gyan:

Darshan First: Uttaradhyayana Sutra states that without Darshan, there is no Gyan. Tattvartha Sutra places Darshan before Gyan and Charitra. Acharya Kundakunda considers the path of religion to be Darshan primarily.
Gyan First: Some contexts, even within the Uttaradhyayana Sutra, place Gyan first.

The author suggests the precedence depends on the meaning of Darshan:

If Darshan means Right Perspective: It must come first. A false perspective renders any knowledge or conduct incorrect, even if they appear so by chance.
If Darshan means Faith: It should come after knowledge. True, unwavering faith arises after gaining knowledge (Svanubhuti). Faith without knowledge can be blind faith. True faith in the teachings of the Tirthankaras arises after personal experience and logical reasoning.

The relationship between Gyan and Shraddha in other traditions is also discussed, noting similarities between Jainism, Buddhism, and the Gita. While Buddhism emphasizes Prajna (Wisdom) over Shraddha (Faith), it also recognizes Shraddha as a significant element for gaining knowledge. The Gita places strong emphasis on faith. Both traditions advocate for a balance, warning against faith without wisdom (leading to blind belief) and wisdom without faith (leading to doubt and skepticism).

The Precedence of Darshan and Charitra

There is no significant debate in Jainism about the precedence of Darshan over Charitra. Jain texts state that without Samyak Darshan, Samyak Charitra is not possible. The Bhakta Parigya states that one corrupted in Darshan is truly corrupted, not one corrupted in Charitra, because a person with Darshan will not wander much longer in the cycle of birth and death. True perspective or faith is what directs knowledge and conduct.

The Precedence of Gyan and Charitra

Jain thinkers generally place Samyak Gyan before Samyak Charitra. Scriptures suggest that a person ignorant of the nature of soul and non-soul cannot practice religion. However, Jainism does not advocate for knowledge alone as the means to liberation. Some scholars, like Acharya Amritchandra Suri, might emphasize knowledge to an extreme, aligning Jainism with Advaita Vedanta's emphasis on knowledge. However, the fundamental Jain tenet is that knowledge and action are complementary. Mahavir's teachings advocate for a path of integrated knowledge and conduct. The famous analogy of the blind man and the lame man is used: neither can reach the destination alone, but together they can. This integrated approach is found in other traditions as well.

In conclusion, "Jain Darshan ka Trividh Sadhna Marg" clearly articulates the central Jain doctrine of the Threefold Path as essential for liberation, highlighting its psychological basis, its parallels in other spiritual traditions, and the nuanced relationship between its constituent elements: Right Perception, Right Knowledge, and Right Conduct. The text emphasizes the integrated and balanced practice of these three as the true path to spiritual attainment.