Moksh Mahalki Pratham Sidhi Samkit

Here's a comprehensive summary of the Jain text "Moksh Mahalki Pratham Sidhi Samkit" by Niraj Jain, based on the provided PDF excerpt:

The book "Moksh Mahalki Pratham Sidhi Samkit" (Right Faith: The First Step to the Palace of Liberation) by Niraj Jain discusses the paramount importance of Samkit (Right Faith or Right Perception) as the foundational step towards achieving Moksha (Liberation) in Jainism. The author highlights that Samkit is the first ray of light for souls wandering in the darkness of eternal transmigration and a guiding beacon for those lost in the vast ocean of worldly existence.

Key Themes and Arguments:

• The Triad of Liberation: The text reiterates the fundamental Jain principle that the path to liberation (Moksha Marga) consists of the unity of Right Faith (Samydarshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra). Conversely, Wrong Faith, Wrong Knowledge, and Wrong Conduct lead to worldly existence.
• Primacy of Right Faith: While all three are essential, Jain Acharyas have consistently emphasized the primary importance of Samydarshan. Swami Samantabhadra declared it the "helmsman" of the path to liberation. Acharya Amritchandra in "Purusharthasiddhi Upaya" states that Samydarshan should be first and foremost embraced through all means, as Right Knowledge and Right Conduct follow only when one possesses Right Faith.
• Two Traditions of Interpretation: The author identifies two main traditions in interpreting the qualities and achievements of an individual with Right Faith (Samydrishti):
  • The Ascetic Tradition: This tradition, represented by great ascetics and scholars like Kundakunda, Samantabhadra, Pujyapada, Amritchandra, and Jinasena, generally does not consider Samydrishti before achieving the state of an ascetic (Nirgrantha) to be in possession of pure self-experience, pure utilization, the beginning of the Jewel Trinity, or as un-bound like the Siddhas.
  • The Householder Tradition: This tradition, comprising scholars like Pandit Rajmalji, Pandit Todarmalji, Pandit Gopaladasji Varaiya, and Banarasidasji, has viewed the Samydrishti as possessing pure utilization, being un-bound, and having the Jewel Trinity, to some extent.
• Critique of One-Sided Interpretations: The author expresses concern over modern interpretations of Samydarshan that can become one-sided and lack proper context (vivaksha). He believes that some householder scholars, perhaps assuming the reader's intelligence or due to their own oversight, may have presented ideas that, while not strictly against scriptures, can lead to misunderstandings if their specific context isn't grasped.
• The Incompleteness of Key Householder Works: The text laments that prominent works like "Panchadhyayi" and "Moksha Marg Prakashak" by householder scholars remain incomplete, leaving the full discourse on Right Knowledge and Right Conduct unfinished. Despite this, their detailed exposition on Right Faith is highly valued.
• Misinterpretations and Their Consequences: The author is critical of how the emphasis on the glory of Samydarshan has, in some contemporary views, overshadowed the importance of Right Knowledge and Right Conduct. This has led to a situation where individuals might believe they have achieved pure self-experience and an un-bound state while still engaged in worldly activities, family life, business, conflicts, and indulging in passions and pleasures. Consequently, some have even abandoned vows and commitments, viewing them as binding. This trend of abandoning renunciation (tyaga) is spreading like a contagious disease among new seekers.
• The Four Root Causes (Bhavas) of Right Faith: The text details the four foundational emotional states that lead to Right Faith:
  1. Prasham (Tranquility): Reduces the intensity of passions, fostering equanimity and self-awareness, leading to the quality of being fearless (Nishankit).
  2. Samveg (Enthusiasm for Liberation): Fear of worldly transmigration and a yearning to break free from its cycle, making worldly possessions and attachments undesirable, leading to the quality of being uncovetous (Nikankshit).
  3. Anukampa (Compassion): Empathy for the suffering of all beings, leading to a desire to alleviate their pain, which eradicates disgust and aversion towards the unfortunate, leading to the quality of being uncritical (Nirvichikitsa).
  4. Astikya (Faith in True Principles): Strong belief in the teachings of the Jinas, the scriptures, and the Jaina path, dispelling erroneous beliefs in false deities, scriptures, and gurus, leading to the quality of being un-deluded (Amuha-drishtitva).
• The Eight Qualities (Guna/Anga) of Right Faith: These four root causes manifest and strengthen the eight qualities of Right Faith: Nishankit, Nikankshit, Nirvichikitsa, Amuha-drishtitva, Upaguhan (Supporting others), Sthitikaran (Stabilizing others), Vatsalya (Affection/Brotherhood), and Prabhavana (Spreading the faith). Each quality is described in relation to the root causes and its importance in forming the personality of a Samydrishti.
• The Nature of a Samydrishti's Actions: Upon attaining Samydarshan, a person's outward and inward activities undergo significant changes. Even without fully adopting ascetic conduct, they abandon erratic tendencies and embrace a life of discernment. This is likened to a bride after her engagement, who, while still in her parental home, feels a sense of detachment from it, knowing her true home is elsewhere.
• Karananuyoga Perspective: From the perspective of Karananuyoga (the branch of Jain scripture dealing with actions and causality), upon attaining Samydarshan, the bondage of 41 types of karmas stops because the resulting thoughts and activities are eliminated. This leads to a significant refinement in the Samydrishti's conduct, even while still in an unenlightened state (Asanyam). This refinement is evident in the non-binding of lower-status karma, implying the absence of denigration of others, self-praise, concealment of virtue, and exposure of vice.
• Types of Right Faith: Samydrishti beings are categorized into seven grades from the fourth to the tenth spiritual stages (Gunasthana). The author notes that when Kundakunda speaks of the enlightened being, he primarily refers to those with Vitaraag Samydarshan (passionless Right Faith), not Saraag Samydarshan (passionate Right Faith), which applies to stages four to six. Acharya Jinasena and others also make distinctions between passionate and passionless Right Faith.
• Critique of Misinterpreting Kundakunda: The author warns against misinterpreting the profound statements made by Kundakunda about enlightened beings. He states that without the capacity to digest such teachings, one might become "mad" upon reading them, citing the example of Banarasidasji who, upon reading "Samaysara" without proper preparation, had a particular experience.
• Right Faith and Right Conduct (Charitra): The text discusses the relationship between Right Faith and Right Conduct, noting that while Samydarshan is considered the first step, Right Conduct (Sanyamacharan Charitra) only begins from the fifth spiritual stage. The concept of Swarupacharan Charitra (conduct aligned with one's true nature), introduced later by scholars like Pandit Rajmalji, is discussed. However, it is clarified that this Swarupacharan does not provide the same profound benefits as Sanyamacharan and is not considered a part of the Jewel Trinity in the same way.
• Pure Utilization (Shuddh Upayog): The author clarifies the concept of Shuddh Upayog (Pure Utilization), stating that it is generally accepted to begin from the seventh spiritual stage onwards. Stages one to three involve diminishing Ashubh Upayog (inauspicious utilization), while stages four to six involve increasing Shubh Upayog (auspicious utilization). Any interpretation of Shuddh Upayog in lower stages is considered to be based on specific context or a misunderstanding of the yogic activities rather than pure utilization itself.
• Self-Experience (Svanubhuti): The text distinguishes between different levels of understanding: information, knowledge, belief, and experience. True Svanubhuti (Self-Experience) is a state of pure, unperturbed consciousness, free from the fluctuations of mind, speech, and body, and beyond conceptual duality. It is achieved at higher spiritual stages. The author clarifies that while a Samydrishti may have intellectual insights and beliefs about the soul, true Svanubhuti is distinct from this intellectual understanding and is only attained through the practice of Right Conduct.
• The Essence of the Path: The author concludes by emphasizing that the true path to liberation lies in the sincere belief in the cessation of passions (Ragadi), the knowledge to achieve this, and the conduct that leads to this cessation. This pursuit of eradicating passions is the essence of the path.

In essence, the book "Moksh Mahalki Pratham Sidhi Samkit" is a profound exploration of Right Faith in Jainism, emphasizing its foundational role while carefully delineating its nuances and distinguishing it from the higher stages of spiritual development. It serves as a guide to understanding the subtle complexities of Jain philosophy and the interconnectedness of Right Faith, Right Knowledge, and Right Conduct on the path to ultimate liberation.