Jain Sadhna Ka Adhar Samyagdarshan

This document, "Jain Sadhna ka Adhar Samyagdarshan" by Sagarmal Jain, discusses the foundational role of Samyagdarshan (Right Faith/Vision) in Jain spiritual practice. It delves into the nature of Mithyātva (false faith or delusion), its various classifications, and compares it with similar concepts in other philosophical traditions like Buddhism and Vedanta, as well as the Bhagavad Gita.

Here's a breakdown of the key themes and arguments:

1. The Nature of Mithyātva (Delusion):

• Definition: Mithyātva is broadly defined as ignorance or incorrect knowledge about reality. It's described as a deviation from truth, a distortion of perspective due to attachment (Raga) and aversion (Dvesha). Ignorance is seen as the root cause of suffering, fear, and the cycle of birth and death.
• Types of Mithyātva (Origin-based):
  • Naisargik (Natural): Arises from the karmic obscuration of delusion (Moha Karma).
  • Paropadeshapoorvak (Through others' teachings): Accepted from those holding false beliefs, further categorized into:
    • Kriyavādi (Belief in the soul as the doer).
    • Prakriyāvādi (Belief in the soul as non-doer).
    • Ajñāni (Belief that truth is unattainable).
    • Vainayik (Acceptance of traditional or conventional beliefs without critical examination).
• Types of Mithyātva (Nature-based):
  • Ekānt (One-sidedness): Taking a partial truth as the whole truth, leading to a distorted understanding of reality, which is considered infinite and multi-faceted in Jainism.
  • Viparīt (Opposite/Contrary): Perceiving something in its opposite form, like understanding non-virtue as virtue.
  • Vainayik (Conventional/Ritualistic): Blindly accepting traditional beliefs and rituals without intellectual inquiry. This is compared to the Buddhist concept of "Sheelavrata Paramarsha" (relying on conduct and vows without proper understanding).
  • Sanshay (Doubt): While doubt can be a step towards knowledge, persistent doubt without the desire for truth is considered Mithyātva. It leads to indecisiveness and hinders spiritual progress.
  • Ajñān (Ignorance): Defined as a lack of knowledge or understanding, distinct from mere incorrect knowledge. It's the absence of the ability to discern right from wrong and is a major obstacle to ethical conduct.

2. Mithyātva in Other Traditions:

• Buddhism: Similar concepts like "Avidya" (ignorance) are discussed, which is the first link in the chain of dependent origination. Buddhist texts also describe various forms of false views that hinder spiritual progress, which are comparable to Jain Mithyātva.
• Bhagavad Gita: The Gita uses terms like "Moha" (delusion), "Ajñān" (ignorance), and "Tamasik Jnana" (ignorant knowledge) which are akin to Mithyātva. These include misconceptions about the divine, the self, and the nature of reality, leading to attachment and suffering.
• Western Philosophy (Francis Bacon): Bacon's "Idols" (Idola Tribus, Idola Fori, Idola Specus, Idola Theatri) are presented as false beliefs that obstruct pure knowledge, drawing parallels to the concept of delusion.

3. The Essence of Samyagdarshan (Right Faith/Vision):

• Meaning: Samyagdarshan is the correct and true perception of reality, particularly the nature of the soul (Jiva) and the universe (Jagat). It's about having the right attitude and faith towards the fundamental principles of Jainism.
• Components: The text elaborates on the meaning of "Samyak" (right/correct) in "Samyagdarshan," which encompasses truthfulness, appropriateness, and right inclination towards reality. It involves understanding, faith, and a proper perspective.
• Development: Samyagdarshan can be acquired through innate disposition (Nisargaruci), teachings of others (Upadeshruchi), adherence to spiritual commands (Ajñāruchi), study of scriptures (Sutraruchi), self-reflection (Bījaruchi), logical reasoning and analysis (Abhigamaruchi), desire for truth (Vistarruchi), and illuminating others (Deepak).
• Classification of Samyaktva:
  • By Cause: Kāraka (active), Rochak (appreciative), and Deepak (illuminating).
  • By Stages of Karma: Aupashamik (suppressed), Kshāyik (destroyed), and Kshāyopashamik (partially destroyed and suppressed).
  • By Experience: Dravya Samyaktva (objective truth) and Bhava Samyaktva (subjective realization/faith).
  • By Certainty: Nishchaya Samyaktva (ultimate self-realization) and Vyavahara Samyaktva (conventional right understanding).
  • By Origin: Nisargaj (natural) and Adhigamaj (acquired).

4. The Five Limbs of Samyaktva:

The text emphasizes five essential components for the cultivation and sustenance of Samyagdarshan:

1. Sam (Equanimity/Balance): Treating all beings equally, practicing non-violence, and maintaining mental balance amidst pleasure and pain.
2. Samveg (Enthusiasm/Right Urge): A strong desire for truth and spiritual progress, akin to an urge towards the soul.
3. Nirved (Detachment/Disinterest): A lack of attachment to worldly pleasures and the development of detachment from worldly affairs.
4. Anukampa (Compassion): Sympathizing with the suffering of others and acting with kindness.
5. Āstikya (Faith in Jain Principles): Believing in the existence of the soul, karma, rebirth, and the possibility of liberation.

5. The Eight Pillars of Darshan-vīshuddhi (Purity of Vision):

These are guidelines for purifying one's vision and maintaining Samyagdarshan:

1. Nishänkita (Absence of Doubt): Unwavering faith in Jain principles and teachings.
2. Nishkāṅkṣitā (Absence of Desire): Freedom from desires for worldly or other-worldly pleasures.
3. Nirvīchikitsā (Absence of Censure/Disgust): Avoiding criticism of the righteous path, scriptures, or ascetics, and not finding fault with the purity of the soul or its practices.
4. Amūḍhadṛṣṭi (Absence of Delusion): Correctly discerning between what is to be avoided (Heeya) and what is to be embraced (Upādeya), and not falling prey to misconceptions about deities, the world, or scriptures.
5. Upabṛṃhaṇa (Nourishment/Growth): Actively supporting and nurturing one's own spiritual growth and that of others.
6. Sthirīkaraṇa (Stabilization): Remaining steadfast on the spiritual path and helping others who have strayed to return.
7. Vātsalya (Affection/Love): Showing genuine love and respect towards fellow practitioners and spiritual guides.
8. Prabhāvanā (Propagation): Spreading the message of righteousness and inspiring others towards the spiritual path through one's conduct and knowledge.

6. The Six Pillars of Jain Ethical Life:

The text also highlights six fundamental tenets that form the bedrock of Jain ethical living, which are a direct consequence of Samyagdarshan:

1. The soul exists.
2. The soul is eternal.
3. The soul is the doer of its own karma.
4. The soul is the enjoyer of the fruits of its karma.
5. The soul can attain liberation.
6. There is a path to liberation.

Conclusion:

The document strongly asserts that Samyagdarshan is not just a belief but a fundamental perspective that shapes one's entire spiritual journey. Without it, no spiritual practice can be truly effective. It's the foundation upon which right knowledge (Samyagjnana) and right conduct (Samyakcharitra) are built, ultimately leading to liberation. The absence of Samyagdarshan leads to Mithyātva, which is the root of all suffering and bondage. The ultimate goal is to cultivate this right vision through a combination of intellectual understanding and sincere faith, leading to the realization of one's true self.