Mokshmarg Triratna Samyag Gyan Darshan Charitra

This document, titled "Mokshmarg Triratna Samyag Gyan Darshan Charitra" by Premsuman Jain, is a Jain text that elaborates on the path to liberation (Moksha) through the "Three Jewels" (Triratna): Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra). These are presented as the foundational principles for escaping suffering and its causes.

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The text begins by introducing the Triratna as the path to liberation, as stated by the famous सूत्रकार (Sutrakara) Umaswami. These are also called "Dharma" (religion/duty) because the path to liberation is essentially the way to overcome suffering and its origins. The primary requirement for lasting freedom from suffering is the firm conviction that "One eternal soul, characterized by knowledge and perception, is mine. All other states arising from the union with good and bad karma are external – separate from me, not mine." (quoting from Niyamsar).

Acharya Samantabhadra is quoted from Ratnakaranda Shravakachara: "The founders of religion call right faith, right knowledge, and right conduct as Dharma. Their opposites – wrong faith, wrong knowledge, and wrong conduct – are the paths to the world."

Right Faith (Samyak Darshan) is defined as the true belief in the seven tattvas (realities), punya (merit), papa (demerit), and the principles of dravya (substance), guna (quality), and paryaaya (modality). At the core are two tattvas: Jiva (soul) and Ajiva (non-soul). Jiva is characterized by consciousness, and Ajiva is everything else. For self-welfare, the seven tattvas or nine padarthas (substances) are essential. True belief in their nature is Samyak Darshan.

Samyak Darshan and Samyak Gyan are the groundwork for progress. Without them, efforts towards liberation are futile. An individual with such firm belief and knowledge is called a Samyakdrishti (one with right vision), meaning their perspective is correct. This correct perspective is crucial to avoid deception and progress on the right path. Samyak Darshan is described as the helmsman of the path to liberation, guiding the soul like a rudder guides a boat. Its importance in Jain philosophy is immense; without it, neither knowledge can be called Samyak Gyan, nor conduct can be called Samyak Charitra.

The Eight Limbs of Samyak Darshan: Just as a human body with eight parts (two legs, two hands, hips, back, chest, and head) is capable of functioning, the eight-limbed Samyak Darshan helps eradicate the cycle of rebirth. The first four are for personal progress, and the latter four are for societal progress.

1. Nihshankita (Doubtlessness): Firm faith in the teachings of the Vitaraga (those free from passion).
2. Nikankshita (Desirelessness): Absence of any desire for worldly pleasures.
3. Nirvichikitsa (Disgustlessness): Not feeling disgust towards the body of ascetics who remain detached from bodily desires and do not adorn their bodies.
4. Amudhadrishti (Undeluded Vision): Every action of a Samyakdrishti is guided by discernment, not blind imitation. They are faithful but not blindly so, completely abandoning blind faith.

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5. Upaguhana (Concealment): Hiding the faults that arise in the Triratna or its followers, especially those committed by the ignorant or weak.
6. Sthitikarana (Stabilization): Preventing fellow practitioners (sādharmī bandhus) from deviating from their faith and conduct, and re-establishing those who have strayed.
7. Vatsalya (Affection): Unpretentious, heartfelt affection for fellow practitioners, fostering closeness and strengthening community.
8. Prabhavana (Propagation): Spreading the Vitaraga path, dispelling religious confusion, and establishing the greatness of Dharma.

The text reiterates that Samyak Darshan is the root cause of liberation and the beginning of spiritual development. Without a pure goal and flawless vision, all knowledge and effort are fruitless. Samyak Darshan is the first step to liberation, the first ladder to the palace of Moksha. When the light of Samyak Darshan dawns within, the eternal darkness of delusion vanishes, and all realities become clear. It leads to a deep interest in the soul and the experience of self-realization.

Spiritual awakening through faith in the tattvas is Samyak Darshan, the first step of self-discipline. Without it, Samyak Gyan and Samyak Charitra are impossible, and severe austerities are fruitless. It is as essential as a door to a city, eyes to a face, or roots to a tree. Spiritual awakening makes one fearless, reject violence driven by fear, shame, or greed, and detached from worldly pleasures. Such a person cultivates universal friendship, admiration for the virtuous, and compassion for the suffering.

Right Knowledge (Samyak Gyan): Samyak Gyan, like Samyak Darshan, is a quality of the soul. While knowledge itself is a soul quality, it can be right or wrong. In philosophy, doubt (samsaya), misconception (viparya), and indeterminacy (anadhyavasaya) are considered wrong knowledge. The knowledge of a Samyakdrishti is true knowledge, whereas the knowledge of a Mithyādr̥ṣṭi is not, as they lack true perception of reality and the world's nature. True knowledge is that which knows what to abandon and what to embrace. Mūlācāra states that knowledge which reveals the true nature of things, stills the mind's restlessness, and purifies the soul is called knowledge in the Jinashasana. It is also called knowledge if it leads to detachment from passion, attraction to the path of welfare, and friendship towards all beings. Knowing the nature of the soul and other substances without doubt is Samyak Gyan. Knowledge is not merely acquiring information; knowledge that merges into the soul is called Samyak Gyan.

Nature and Types of Knowledge: Knowledge is that which knows, the means by which one knows, or the act of knowing itself. The soul knows, and that which knows is the soul. Knowledge is an inherent quality of the soul, inseparable from it. Samyak Gyan is knowledge that illuminates objects truthfully. It is knowing the Jiva and other substances in their actual forms. The term "Samyak" negates doubt, misconception, and indeterminacy, making them not Samyak. Samyak Gyan is related to self-upliftment. Knowledge used for self-development that separates the soul from external objects is Samyak Gyan.

Five Types of Samyak Gyan:

1. Matigyan (Sensory Knowledge): Knowledge gained through the senses and mind.
2. Shrutagyan (Scriptural Knowledge): Knowledge acquired through the cessation (kshayo-pasham) of Shruta-Gyanavarana karma, through mind and senses.
   • The mind is the instrument for both Matigyan and Shrutagyan. Shrutagyan knows objects through words but also understands pure meaning without words. Generally, knowledge of meaning is through senses and mind, while knowledge of words is only through the mind. Thus, Shrutagyan is independently a subject of the mind. Shrutagyan is considered to follow Matigyan. Matigyan is the first step, where any existing object is known through one of the five senses or the mind. Following this Matigyan, further contemplation begins about the known object or related objects, which is called Shrutagyan.
3. Avadhigyan (Telepathic/Clairvoyant Knowledge): Knowledge of limited, gross substances without the help of senses. This knowledge pertains only to gross substances like pudgala, not formless substances like the soul. It knows certain limits of pudgala and the soul associated with it.
4. Manahparyayagyan (Mind-Reading Knowledge): Knowledge of substances residing in another's mind. Knowing the thoughts of other people's minds is Manahparyayagyan. This knowledge directly pertains to the subtle pudgala particles that animate the mind. As the thinker thinks, corresponding forms/modalities of pudgala are created. These modalities present in another's mind are known through Manahparyayagyan. Essentially, Manahparyay means knowledge of mental modalities.
5. Kevalgyan (Omniscience): The soul has the capacity to know all substances and their modalities in the past, future, and present. This knowledge is entirely self-relative. It knows all modalities of all substances across all three times. It is completely pure and supra-sensory knowledge.

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Right Conduct (Samyak Charitra): Samyak Darshan and Samyak Gyan are fruitful only when the soul advances on the path of Samyak Charitra. Even extensive scriptural knowledge is meaningless to one without right conduct, like thousands of burning lamps to a blind person. Hence, it is said that conduct itself is Dharma. Life can only be established on the path of conduct when inner feelings are pure. Purity of feelings is the path to liberation.

Acharya Kundakunda, in the beginning of Pravachanasara, calls conduct Dharma. Just as without Samyak Darshan, Samyak Charitra is not possible, similarly, without Samyak Charitra, liberation is not achieved. Samyak Charitra is truly Dharma. All other forms of worship are included in its practice. Acharya Samantabhadra states in Ratnakaranda Shravakachara that the appropriate Dharma, which severs karmic bondage and liberates the soul from worldly suffering, leading it to ultimate happiness (Moksha), is Dharma. This Dharma is in the form of Samyak Darshan, Samyak Gyan, and Samyak Charitra. Abstaining from actions like theft, improper conduct (kushil), and excessive acquisition (parigraha) is Samyak Charitra. Charitra is essentially the soul's true nature, completely devoid of passions and desires. It is the unaffected transformation of a soul free from delusion and agitation, leading to a state of equanimity. Every individual improves or degrades themselves through their conduct. Therefore, it is essential to keep the activities of mind, speech, and body always in a pure form. Not thinking ill of anyone with the mind, not speaking ill of anyone with speech, and not performing any reprehensible act with the body is good conduct.

Ascetic Conduct (Sadhu Charya): To achieve the perfection of non-violence (ahimsa), a householder (shravaka) progressively enters monastic life, advancing through the stages of spiritual development (gunasthanas). Monastic life is the practice of Mahavratas (great vows). Observing the vows of ahimsa, etc., in their subtle forms constitutes Mahavratas. This includes the perfection of ahimsa, the inviolability of celibacy, truthfulness, and not taking anything without permission (achaurya – non-stealing). Monks, to protect these Mahavratas, follow Samitis (disciplined actions) and Guptis (restraints).

• Pancha Samitis (Five Disciplined Actions):
  • Moving with restraint, picking up and placing books, etc., with restraint.
  • Speaking truthfully, with measured and beneficial words, with restraint.
  • Taking food with restraint.
  • Performing daily activities with restraint.
  • Note: The text mentions Eeshana Samiti for food, which is one of the five. Other mentions are implied.
• Trividha Guptis (Three Restraints): Restraint of mind, speech, and body.

A monk observes the five Mahavratas, five Samitis, and three Guptis, and also practices internal and external austerities (tapas). Through these austerities, a monk conquers sleep, strengthens meditation, renounces attachment to the body, remains equanimous in pleasure and pain, increases self-study (swadhyaya), and becomes detached from sensory objects. Becoming disciplined through austerities, the monk purifies himself of faults. These austerities keep the monk diligent in meditation and self-study.

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The monastic life, which begins from the final stage of householder dharma, involves the complete blossoming of self-realization. A clear experience of the distinction between the soul and the body, and the attainment of pure knowledge, are essential for monastic life. In this state, the monk's conduct demonstrates the perfection of the five core vows. They become so non-possessive and egoless that they can wander naked on the path of self-welfare. Their nudity (digambaratva) signifies that they have relinquished all their needs to the world. They are completely fearless regarding security. The vows they practice are called Mahavratas because they observe them in their entirety. Their ahimsa extends to all living beings. They recognize the true nature of the world. Their originality shines through their personality. All their powers are purified by self-meditation, and they own nothing except their soul.

To develop and protect this state of a monk, there are certain other rules prescribed in Mahavira's Dharma. They practice the five Samitis, are protected by three Guptis, and nourish their minds through the twelve Anuprekshas (contemplations). Understanding the inner meaning of these is also important.

Samiti: The ancient meaning of Samiti was control over governance. Mahavira used it in the sense of control over conduct.

• Irya Samiti: Moving with careful, non-violent caution.
• Bhasha Samiti: Regulation of language as a medium of communication.
• Eshana Samiti: Protects from unnecessary desires and attachment.
• Adan Nikshepan Samiti: Handling transactions with such care that no creature is harmed.
• Utsarg Samiti: Inspires performing every action in its designated and appropriate place, thus maintaining social order.

Gupti: The function of Guptis is to control the channels of karmic influx. Therefore, being cautious and diligent in activities is essential and necessary for a monk.

Anupreksha: The meaning of Anupreksha is to repeatedly explore the truth. This develops a sense of detachment for yogic practice. By contemplating impermanence, helplessness, the cycle of rebirth, solitude, the distinction between soul and body, impurity, karmic influx, stoppage of karma (samvara), exhaustion of karma (nirjara), the vision of the universe, the rarity of the spiritual path, and the nature of true Dharma, the monk becomes capable of recognizing themselves, thus gaining firmness and stability in their religious practices. They strive to attain the true nature of Dharma.

The strictness of a Jain monk's conduct is not prescribed with the intention of deliberately causing suffering, but to keep them alert, tolerant of hardship, and always vigilant. A monk endures the Twenty-two Parishah (afflictions): hunger, thirst, cold, heat, bites of insects, nudity, dissatisfaction, women, walking, sitting, sleeping, anger, violence, begging, loss of gain, illness, touch of grass, impurities, honor/dishonor, intellect, ignorance, and spiritual blindness. A monk peacefully endures all types of disturbances when difficulties arise. For them, enemies and friends, palaces and cremation grounds, gold and glass, criticism and praise are all the same. If someone worships them, they bless them; if someone attacks them with a sword, they also bless them. They have neither attachment nor aversion. They practice asceticism precisely to overcome attachment and aversion. A monk's needs are extremely limited.

To practice monastic conduct (Sadhu Achar), it is also necessary to follow Gupti, Samiti, Anupreksha, Parishahjaya (conquest of afflictions), and Charitra. Gupti is the proper restraint of yogas (activities). Guptis play a significant role in character building because liberation from mental bondage is achieved through them. Gupti is the prohibition of all activities. The regulation of physical actions, maintaining silence, and safeguarding life from conceptualization and deliberation are Kaya Gupti, Vacha Gupti, and Manogupti respectively.

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From the perspective of the Shvetambara tradition, there are significant differences in the conduct of monks (Shramana-achar) between the Digambara and Shvetambara traditions. However, upon deeper reflection, with changes in terminology, most fundamental principles are found in all traditions. In the Shvetambara tradition, Samitis, Guptis, etc., are placed in the category of secondary virtues (uttargunas) rather than primary virtues (mulagunas). Practices like plucking hair (kesha lunchan) are included in physical mortification (kayaklesha) rather than given independent status. Nudity (Achalakya) is considered the first of ten vows (kalpa) but not a primary virtue. Not bathing and not cleaning teeth are considered part of their conduct but not primary virtues. Fixed-time eating (Sthitibhojan) is not practiced in the Shvetambara tradition, as they have a rule for eating at a designated place. Eating at the householder's place while they stand is not permitted. The practice of eating once a day (Ekabhukta vrata) existed in the Shvetambara tradition in ancient times, but it is not a rule currently. The importance of voluntarily undertaking monasticism is acknowledged. Other secondary virtues described within Shramana-achar include:

1. Twelve Types of Austerities (Tapas):
   • Six External Tapas: Fasting (anashana), eating less than usual (avamaudarya), limiting one's food choices (vritti-parisankhyana), renouncing rich tastes (rasa-parityaga), living in solitude (vivikta-shayyasana), and physical mortification (kaya-klesha).
   • Six Internal Tapas: Penance (prayashchitta), humility (vinaya), service (vaiyavritya), self-study (swadhyaya), renunciation (vyutsarga), and meditation (dhyana).
2. Samata (Equanimity), Samayika (Equilibrium of the Soul).
3. Ten Dharmas: Supreme forgiveness (uttama kshama), humility (mardava), honesty (arjava), purity (shaucha), truthfulness (satya), self-control (samyama), austerity (tapas), renunciation (tyaga), non-possession (akinchanya), and supreme celibacy (brahmacharya).
4. Swadhyaya (Self-study):
   • Learning (vachana)
   • Inquiry (prichchhana)
   • Contemplation (anupreksha)
   • Memorization (amnaya)
   • Religious discourse (dharmopadesha)
5. Dhyana (Meditation): Four types of meditation: Arta (sorrowful), Raudra (fierce), Dharma (religious), and Shukla (pure).

In essence, the book provides a systematic exposition of the Jain path to liberation, emphasizing that Right Faith, Right Knowledge, and Right Conduct are the inseparable pillars of spiritual progress. It details the nuances of each jewel, their constituent parts, and their importance in the journey of the soul towards ultimate bliss. The text highlights the rigorous discipline and profound philosophical underpinnings of Jain practice, particularly focusing on the conduct of monks as the epitome of spiritual striving.