Jain Dharm Ka Muladhar Samyagdarshan

This document, titled "Jain Dharm ka Muladhar Samyagdarshan" (The Foundation of Jainism: Right Faith) by Dr. Premsinh Rathod, expounds on the paramount importance of Samyagdarshan (Right Faith/Perception) as the bedrock of Jainism.

The author begins by drawing an analogy between a tiny seed containing the potential for a large tree and the soul's inherent infinite knowledge, perception, happiness, and strength, which can only manifest through conducive conditions. In the spiritual realm, these conditions are cultivated through the practice of the "Three Jewels" (Ratnatrayi): Samyagdarshan, Samyagjnana (Right Knowledge), and Samyakcharitra (Right Conduct). This triad is identified as the path to liberation (Moksha).

Key Concepts and Arguments:

• Samyagdarshan: Faith in the Soul: Samyagdarshan is defined as faith in one's own soul (Atma). Its core purpose is to discern the difference between the material (Jad) and the conscious (Chaitanya). Realizing this distinction, one understands they are not the body or the mind, which are material, but rather a conscious, non-material soul, inherently different from matter. Mistaking the two is the greatest ignorance and delusion (Mithyatva).
• Purity of Knowledge over Quantity: While the soul possesses infinite knowledge, its manifestation requires the removal of attachment (Mamata) to material things. True spiritual knowledge is about the pure nature of the soul, not the accumulation of worldly information. Even a small amount of self-knowledge is superior to vast worldly knowledge.
• The Link Between Belief, Thought, and Action: The text emphasizes transforming faith into thought and thought into action for complete spiritual practice. The ultimate goal of spiritual life is the attainment, absorption, and enjoyment of one's true self, termed "Bhava-Charitra" (Inner Conduct).
• The Primacy of Right Perception: Jainism prioritizes the purification of perception (Drishti) before thought and action. Correct perception leads to a pure and virtuous life. Without it, even a pure mind can be filled with delusion leading to suffering.
• Samyagdarshan as the Essence of Dharma: The text uses several scriptural quotes to highlight the centrality of Samyagdarshan. It is likened to the pupil of the eye and the fragrance of a flower, being the essence of all religious practices. It is defined as faith in the true principles (Tattva), including the principle of not harming any living being.
• Distinction from Material Beliefs: Samyagdarshan is not about faith in rivers, oceans, deities, mountains, or celestial bodies. It is solely about belief in conscious power, not material existence.
• The Foundation of Knowledge and Conduct: The text states, "Na Dasaniis Naanam" (Without Samyagdarshan, there is no knowledge). Without Right Faith, the edifice of knowledge and conduct can crumble under the slightest doubt or superstition.
• Analogy of the Kite: An analogy is used to explain that even high learning is futile without correct perception. Just as a kite flying high remains focused on the prey below, without clear perception, one remains entangled in desires like lust, anger, attachment, and greed.
• The Nature of the Right-Perceiver: The conduct of a person with Samyagdarshan is not dominated by sin. They experience inner joy even amidst external difficulties and find comfort in adversity. This faith can elevate even the lowest individual to a divine status, while its absence can degrade even the highest.
• The Balance of Mortal and Immortal: The text touches upon the Indian philosophical concept of understanding and developing both the mortal (body) and immortal (soul) aspects of human existence for completeness. Spiritual individuals engage with worldly pleasures but do not make them the ultimate goal, progressing from enjoyment to spiritual union.
• Samyagdarshan in Other Traditions: The text acknowledges similar concepts in Vedic literature, using terms like Rta, Satya, and Samatva. It quotes the Bhagavad Gita: "Samatvam Yoga Uchyate" (Equanimity is called Yoga). Manu Smriti states that one with Samyagdarshan is not bound by actions.
• Overcoming Negative Emotions: A person with Samyagdarshan practices controlling anger with calmness, pride with humility, deceit with simplicity, greed with contentment, envy with equanimity, and hatred with love. They are not swayed by passion or prejudice in any aspect of life.
• The Upward and Downward Path: The analogy of the Apamarga plant (which can either harm or be harmless depending on how it's held) illustrates the difference between a misguided (Adhomukhi) and a right-perceiving (Urdhvamukhi) soul. The former is constantly wounded by the thorns of worldly pleasures and pains, while the latter remains unaffected.
• Manifestation of Samyagdarshan: Acquiring Samyagdarshan is not about generating something new but about revealing the soul's inherent perception by shedding delusion. Divine teachings and scripture help in revealing what is already present.
• Different Definitions of Samyagdarshan: The text notes various definitions: faith in the nine or seven elements, faith in the perfected beings (Aptas), scriptures (Agam), and the true path (Dharma), and discrimination between the self and non-self (Bhed Vigyan). All point to the same goal: faith in the conscious soul distinct from matter.
• The Threefold Classification: Samyagdarshan is classified as: 1. Tattvarth Shraddhan (faith in principles), 2. Dev-Guru-Dharma Par Vishwas (faith in God, Guru, and Dharma), and 3. Atma-Anatma Ka Bhed Vigyan (discrimination between soul and non-soul). While the latter is the ultimate truth, the first two are often seen as path-dependent.
• Causes of Samyagdarshan: In accordance with karmic principles, Samyagdarshan arises from the subsiding or destruction of deluding karma (Darshan Mohaniya).
• Ten Types of Samyagdarshan: The text lists ten types based on the Uttaradhyayan Sutra: Nisargaruci (natural inclination), Upadesharuchi (instructional inclination), Aagnaaruchi (obedience inclination), Sutraruchi (scriptural inclination), Beejaruchi (seed inclination), Abhigamaruchi (comprehension inclination), Vistararuchi (expansion inclination), Kriyaaruchi (action inclination), Sanksheparuchi (concise inclination), and Dharmaruchi (Dharmic inclination).
• Two Primary Categories: Samyagdarshan is broadly divided into two types: Nisargaj (naturally occurring) and Adhigamaj (acquired through study and effort).
• Five Characteristics of Samyagdarshan: From a practical perspective (Vyavahar Nay), Samyagdarshan has five characteristics:
  1. Prasham: Suppression of passions (kashayas) like anger, pride, deceit, and greed.
  2. Samveg: Upward spiritual inclination, fear of worldly existence, and desire for liberation.
  3. Nirved: Detachment, renunciation, and dispassion towards worldly pleasures.
  4. Anukampa: Compassion, empathy, and kindness towards all living beings.
  5. Aastikya: Faith and belief in the soul, not in matter.
• Five Transgressions of Samyagdarshan: These are violations that weaken the purity of Samyagdarshan:
  1. Shanka: Doubt about true principles or spiritual practice.
  2. Kaanksha: Desire for worldly pleasures, recognition, or things that deviate from the spiritual path.
  3. Vichikitsa: Doubt about the results of spiritual practice or aversion to the impure aspects of the body or practitioners.
  4. Mithyadrushti Prashansa: Praising or promoting false views.
  5. Mithyadrushti Sanstav: Associating with or favoring false beliefs or their proponents.
• Eight Limbs of Right Perception (Darshanachar): These are the characteristics of a person with Samyagdarshan:
  1. Nihshankata: Unwavering faith in the teachings of omniscient and passionless beings.
  2. Nishkaankshata: Freedom from desire for impermissible worldly enjoyments.
  3. Nirvichikitsa: Love for the virtues of the soul, overlooking the flaws of the body or fellow practitioners.
  4. Amoodhadrushtita: Freedom from delusions such as worldly, scriptural, divine, or guru blind faith.
  5. Upabruhan: Nurturing and promoting one's own and others' good deeds and virtues.
  6. Sthirikaran: Helping those who are faltering in their spiritual path to regain their footing.
  7. Vatsalya: Love and affection for all beings, like one's own family.
  8. Prabhavna: Spreading the glory and fame of the religion through good conduct, knowledge, and service.
• Overcoming Obstacles: The text lists seventeen types of faults to be abandoned for the firmness of Samyagdarshan: three types of pride (Gaurav), eight types of arrogance (Mad), three types of punishment (Dand), and three types of afflictions (Shalya).
• Fearlessness: The greatest characteristic of a person with Samyagdarshan is fearlessness.
• Conclusion: Samyagdarshan is the divine light of spiritual practice, enabling the soul to realize its true nature. It is the sole foundation for the purity and sanctity of human life and the seed for the development of all life according to Jain philosophy.

The concluding paragraphs of the provided text shift focus to the current state of the Jain community, lamenting the decline of spiritual focus in favor of materialism, the lack of societal engagement, the prevalence of internal conflicts, and the criticism faced by sincere social workers. It calls for collective effort to revive spiritual values and uplift the community.