Mokshna Sadhan - Book Summary | JainGPT

Here's a comprehensive summary of the provided Jain text, "Mokshna Sadhan" (Means to Liberation), by Punyavijay, presented in English:

Book Title: Mokshna Sadhan (Means to Liberation) Author: Punyavijay Publisher: Z_Parmarthik_Lekhsangraha_005006_HR.pdf Catalog Link: https://jainqq.org/explore/249599/1

This text from the "Parmarthik Lekhsangraha" (Collection of Spiritual Writings) elaborates on the fundamental principles for achieving liberation (Moksha) in Jainism, emphasizing the interconnectedness of three core components.

The Essence of Moksha:

Moksha is defined as the state of perfect spiritual development that arises from the absence of the causes of bondage. It is the pinnacle of knowledge and the state of being free from attachment and aversion (Vitragbhava).

The Three Means to Moksha:

The text clearly states that Moksha is achieved through the triad of:

Samyakdarshan (Right Faith/Perception): This is the inclination towards the truth, characterized by the development of inherent qualities (powers) that lead to the realization of reality. It involves the discrimination between what is to be abandoned (Hey) and what is to be accepted (Upaadeya).
Samyagjnana (Right Knowledge): This is the accurate knowledge of existent realities (like the soul, matter, etc.) gained through valid means of knowledge (Pramana) and reasoning (Naya).
Samyakcharitra (Right Conduct): This is the experience of one's true nature, achieved through the cessation of passions (Kashayas) like attachment (Raga) and aversion (Dvesha), and the cessation of activities of the mind, speech, and body (Yoga).

The Interdependence of the Means:

The text stresses that complete Moksha is only possible when all three means are attained in their perfected state. If even one of them is incomplete, full liberation cannot be achieved. For instance, even with perfect Right Faith and Right Knowledge, if Right Conduct is incomplete, full liberation (becoming disembodied, Siddha) is not attained until the fourteenth stage of spiritual development where perfect conduct is realized.

The Indispensable Partnership of Right Faith and Right Knowledge:

Right Faith and Right Knowledge are described as inseparable companions, akin to the sun and its heat or light. They cannot exist independently. However, their partnership with Right Conduct is not as absolute. It is acknowledged that Right Faith and Right Knowledge can be present for a period even without complete Right Conduct. Nevertheless, in the evolutionary progression, it is a rule that wherever Right Conduct exists, Right Faith and Right Knowledge must have preceded it.

Defining Right Faith (Samyakdarshan):

Right Faith is the inclination to ascertain the true nature of substances, particularly the soul. It also includes the inclination to understand insentient (Jada) substances, which serves as a cause for the realization of the sentient soul.

Origins of Right Faith:

Right Faith can arise naturally (Nisarg) through inherent spiritual evolution or through external means (Adhigam).

The Nature of True Inclination:

The desire to know the world accurately can stem from worldly or spiritual aspirations. However, the text clarifies that an inclination towards truth driven by worldly desires for wealth or prestige is not true Right Faith, as it leads to further entanglement in the cycle of existence. True Right Faith is the inclination towards truth solely for the satisfaction of the soul, leading to spiritual development.

Distinct Perspectives: Definitive (Nishchay) and Conventional (Vyavahar):

Nishchay Samyakattva: This is a pure state of the soul that arises from spiritual development, representing the definite realization of truth.
Vyavahar Samyakattva: This is the inclination to know the truth, abandon what is to be abandoned, and accept what is to be accepted, fueled by the conviction of "Nishchay Samyakattva." This conviction leads to steadfastness in Dharma.

The Five Characteristics of Right Faith:

Five qualities are recognized as indicative of Right Faith:

Prasham (Tranquility): The calming of faults like dogmatic adherence arising from biased partiality towards doctrines.
Samveg (Renunciation/Detachment): The fear of bondage in the cycle of worldly existence.
Nirved (Dispassion): The reduction of attachment to worldly pleasures.
Anukampa (Compassion): The desire to alleviate the suffering of all sentient beings.
Astikya (Belief/Faith): The acceptance of established truths, like the soul, based on reasoning and evidence, not blind faith.

Detailed Explanation of the Five Characteristics:

Prasham: Subduing stubbornness and prejudiced views.
Samveg: Experiencing the fear of the consequences of worldly actions.
Nirved: Weakening the attachment to sensual pleasures.
Anukampa: Feeling the pain of others and wishing to relieve it.
Astikya: Firm belief in self-evident truths, attained through logic and valid evidence, not mere assertion.

Categorization of Right Faith Based on Causation:

Based on the need for external catalysts, Right Faith is divided into two types:

Nisarg Samyakdarshan: Arises spontaneously from inherent spiritual evolution.
Adhigam Samyakdarshan: Requires external stimuli like observing religious objects, listening to a guru's teachings, studying scriptures, or associating with the virtuous (Satsang).

The Process of Manifestation:

Through experiencing various sufferings in the eternal cycle of existence, a pure state of consciousness, called "Apurva Karan" (unprecedented cause), can arise in a qualified soul. This purity diminishes the intensity of passions that obstruct the perception of truth, awakening the soul to reality. This spiritual awakening is Right Faith.

Right Knowledge (Samyagjnana):

There are five types of valid knowledge: Mati, Shruta, Avadhi, Manahparyaya, and Kevala. The text notes that while Right Faith has a distinct definition, Right Knowledge's definition is implicitly understood once Right Faith is comprehended. It is stated that a soul is never without some form of knowledge. When Right Faith dawns, existing knowledge becomes Right Knowledge.

The Distinction Between Right and Wrong Knowledge:

The key difference lies in their association with Right Faith. Right Knowledge is accompanied by Right Faith, whereas wrong knowledge is associated with incorrect faith (Mithyatva).

The Power of Right Faith:

The question is posed: Why is vast knowledge without Right Faith considered wrong knowledge or false knowledge, while even limited and unclear knowledge with Right Faith is considered Right Knowledge? The answer is that in spiritual texts, the distinction between right and wrong knowledge is made from an spiritual perspective, not just from the subject matter's accuracy as in logic. In this spiritual context, knowledge that leads to spiritual progress is Right Knowledge, while knowledge that leads to increased worldly existence or spiritual downfall is wrong knowledge.

Conclusion:

In conclusion, the text reiterates that Right Faith, Right Knowledge, and Right Conduct are the three fundamental means to Moksha. The extent to which these means are attained directly corresponds to the degree of the soul's spiritual advancement.