Jain Darshan Me Mithyatva Aur Samyaktva Ek Tulnatmaka Vivechan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Darshan me Mithyatva aur Samyaktva Ek Tulnatmaka Vivechan" by Sagarmal Jain, focusing on the concepts of Mithyatva (wrong belief/view) and Samyaktva (right belief/view):

The book delves into a comparative analysis of Mithyatva and Samyaktva within Jain philosophy.

Mithyatva (Wrong Belief/View):

Definition: Mithyatva is generally understood as ignorance or incorrect knowledge. In many contexts, ignorance, incorrect knowledge, Mithyatva, and delusion (Moh) are used synonymously. The author emphasizes a broad definition of ignorance that encompasses all these meanings.
Ethical Implication: From a moral perspective, ignorance signifies a lack of knowledge of ethical ideals and a deficiency in distinguishing between good and bad actions. Unless an individual understands their true nature ("Who am I? What is my ideal? What do I need to achieve?"), they cannot engage in a moral life. Jain thinkers assert that one who doesn't know the nature of the soul or of inert matter cannot practice restraint (moral discipline).
Source of Suffering: The text quotes the Rishi Bhashita Sutra, stating that ignorance is a great sorrow that gives rise to fear. Ignorance, in its various forms, is the root cause of the cycle of rebirth for all embodied beings. Birth, old age, death, fear, grief, honor, and dishonor all stem from the soul's ignorance. The continuation of the world is fundamentally rooted in ignorance.
Cause of Unethical Behavior: Jain philosophy identifies Mithyatva as the cause of inclination towards inauspicious (unethical) actions. Similar to Buddhist thought, which states that wrong view leads to unrighteous conduct, and the Bhagavad Gita, which attributes such actions to desire arising from Rajas guna, both traditions agree that a wrong perspective is the pathway to unethical behavior.
Nature of Mithyatva: According to Jain thinkers, Mithyatva is the failure to perceive the true nature of reality. It represents a deviation from the goal, a lack of interest in fundamental truths, and an absence of curiosity about truth. The Buddha described ignorance (avidya) as a state where one cannot correctly comprehend the ultimate reality, mistaking attractions for their true nature and failing to understand liberation. Mithyatva is essentially a perspective that turns away from truth, often caused by attachment (raga) and aversion (dvesha) distorting one's viewpoint.
Types of Mithyatva:
- By Origin:
  - Natural (Unearned): Arising from the influence of Mohakarma (delusion-inducing karma).
  - Acquired (Through Instruction): Accepted through the teachings of those holding wrong beliefs.
- Acquired Mithyatva is further categorized into four types:
  - Kriyavadi: Believing the soul is the doer.
  - Akriyavadi: Believing the soul is not the doer.
  - Ajñani: Believing the attainment of truth is impossible.
  - Vainayika Rudha: Accepting traditional customs and conventions without intellectual inquiry.
- By Form (according to Jain scriptures):
  1. Ekanta (One-sided): In Jain philosophy, reality is considered to have infinite properties. Holding a partial truth as the complete truth is Mithyatva. Buddhist philosophy also considers one-sided knowledge as wrong.
  2. Viparita (Contrary): Perceiving the essence of reality in its opposite form. While reality is multifaceted, perceiving a single aspect of it with opposing qualities as the only truth is considered a contrary perception. For example, considering the soul as eternal from both the substantial and modal perspectives is a contrary view.
  3. Vainayika: Accepting traditional beliefs and practices without intellectual scrutiny, akin to ritualism.
  4. Sanshaya (Doubt): A state of doubt is also considered Mithyatva. While doubt can be a tool for acquiring knowledge, prolonged doubt without resolution can lead to moral downfall and indecisiveness.
  5. Ajñāna (Ignorance): Distinct from prejudice, contrary perception, or doubt, Ajñāna is the absence of knowledge. It hinders the individual from understanding their goals and discriminating between right and wrong actions.
25 Types of Mithyatva: The text enumerates 25 types of Mithyatva mentioned in scriptures like the Pratikraman Sutra and Sthananga Sutra, covering misconceptions about dharma and adharma, bondages and liberation, soul and non-soul, right and wrong conduct, worldly vs. transcendental motivations, and adherence to unfounded beliefs and traditions.
Mithyatva in Buddhism and Gita: The text draws parallels with Buddhist philosophy, where avidya is the first link in the chain of dependent origination, causing suffering. Similarly, the Bhagavad Gita's moha or tamasic knowledge can be equated with Mithyatva, involving misconceptions about the divine, attachment to the perishable body, and accepting the unreal as real.

Samyaktva (Right Belief/View):

Meaning: Samyaktva, Samyagdarshana, or Samyagdrishtitva are used synonymously in Jain tradition. It signifies truthfulness or reality and a strong inclination towards truth (tattvaruchi). It is the pursuit of truth and a curiosity for it.
Ethical Foundation: Samyaktva is crucial for a moral life. The ultimate ideal in Jain ethics is the attainment of the soul's true nature. Jain philosophy emphasizes the uniformity of means and ends; thus, right means are necessary for right attainment. The moral value of knowledge, perception, and conduct lies in their correctness. When these are right, they become instruments of liberation; otherwise, they lead to bondage.
Nature of Samyaktva:
- Correct Perspective: Samyaktva is essentially a correct perspective on reality. It is the correct perception of the soul and the world.
- Inclination towards Truth: It represents a deep-seated interest and longing for truth.
- Foundation of Jain Ethics: Samyaktva is considered the bedrock of Jain ethical conduct, providing a solid foundation for knowledge and right conduct.
Development of Samyaktva:
- Historical Development: The term "right view" initially referred to the correct perspective on the nature of soul and world, differentiating it from wrong views. Over time, it evolved to encompass faith and devotion, influenced by other traditions.
- Methods of Attainment: Samyaktva can be attained either through direct realization (tattva-sakshatkara) or through faith in the teachings of enlightened beings (tattvartha-shraddhan).
Five Limbs of Samyaktva: The text outlines five essential components for the practice of Samyaktva:
1. Sama: Equanimity, impartiality, treating all beings equally, and maintaining inner balance amidst pleasure and pain.
2. Samvega: Enthusiasm, ardent desire for truth, and a sense of urgency to progress spiritually.
3. Nirveda: Detachment, indifference towards worldly pursuits, and renunciation.
4. Anukampa: Compassion, empathy, and altruism, feeling the suffering of others as one's own.
5. Astikya: Faith in the existence of the soul, karma, rebirth, and the path to liberation, as propounded by Jain principles.
Eight Virtues/Practices of Samyaktva (Darshanachara): These are essential for cultivating and protecting right perception:
1. Nihshankita (Doubtlessness): Unwavering faith in Jain principles and enlightened beings.
2. Nikankshita (Desirelessness): Freedom from worldly desires and attachments, including those for spiritual gains.
3. Nirvichikitsa (Disgustlessness): Not feeling aversion towards the outward appearance of ascetics or the results of spiritual practices.
4. Amudhadrishti (Unclouded Vision): Freedom from delusion regarding deities, worldly practices, and scriptures, understanding the true nature of the divine, right conduct, and sacred texts.
5. Upabrumhana (Growth/Nourishment): Cultivating and strengthening one's spiritual qualities and supporting others in their spiritual journey.
6. Sthirikaraṇa (Stabilization): Maintaining one's spiritual path and helping others who have strayed to return to it.
7. Vatsalya (Affection/Love): Love and service towards fellow spiritual practitioners and the teachings.
8. Prabhavana (Propagation/Radiance): Spreading the glory of Jain teachings and practices through one's conduct and discourse, drawing others towards the path.
Six Fundamental Principles of Samyaktva: Jain philosophy holds that the acceptance of six fundamental principles constitutes Samyaktva:
1. The soul exists.
2. The soul is eternal.
3. The soul is the doer of its own karma.
4. The soul experiences the fruits of its karma.
5. The soul can achieve liberation.
6. There is a path to liberation.
Samyaktva in Buddhism and Gita: The text compares Samyaktva with "Samyak Samadhi" or "Shraddha" in Buddhism, which involves acceptance of the Four Noble Truths. Similarly, in the Bhagavad Gita, "Shraddha" (faith) plays a central role, particularly faith in the divine. While Jainism emphasizes faith in principles and the teachings of Arihants, Buddhism focuses on faith in the Buddha, Sangha, and Dharma, and the Gita emphasizes devotion to God (Krishna). Both traditions highlight the importance of right perspective and faith for spiritual progress.

Comparison and Conclusion:

The book emphasizes that Mithyatva (ignorance and wrong view) is the primary obstacle to spiritual progress, hindering the realization of one's true self. Conversely, Samyaktva (right view and faith) is essential for ethical conduct and spiritual liberation. The text suggests that overcoming Mithyatva is not about actively removing ignorance but rather about cultivating the light of true knowledge and right perception, which naturally dispels darkness.

The author highlights the shared emphasis across Jainism, Buddhism, and the Bhagavad Gita on the transformative power of correct understanding and conviction in shaping an individual's character and life. Ultimately, a right perspective on life is considered the most fundamental requirement for personal and spiritual growth.