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Samkit Vichar

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Summary

Here's a comprehensive summary of the Jain text "Samkit Vichar" by Panachand Bhaichand Mehta, based on the provided pages:

Book Title: Samkit Vichar (also referred to as Samyagdarshana Vichar) Author: Panachand B. Mehta Publisher: Prakrit Text Society, Ahmedabad Publication Year: 1993 Series: Prakrit Text Series No. 26

Overall Purpose and Content:

"Samkit Vichar" is a spiritual and philosophical exploration of the Jain concept of Samkit, which is the Gujarati equivalent of the Sanskrit term Samyagdarshana. The book delves into the profound significance of Samkit within Jain philosophy, positioning it as the foundational and indispensable element for true spiritual progress and ultimate liberation (Moksha). The author, Panachand B. Mehta, aims to consolidate scattered information on Samkit from various Jain scriptures, presenting it in a clear, accessible, and comprehensive manner for both scholars and spiritual seekers.

Key Themes and Structure:

The book is structured into 15 chapters, with the initial chapters serving as an introduction to the concepts of "Darshan" (perception/viewpoint) and the Jain Agamas, followed by an in-depth analysis of Samkit itself. The author emphasizes that true spiritual attainment, whether for householders or ascetics, is impossible without Samkit.

Chapter-wise Breakdown and Key Concepts:

  • Introduction to "Darshan" (Perception/Viewpoint) (Chapter 1):

    • Explains that the word "Darshan" has multiple meanings in both common parlance and spiritual texts.
    • It discusses three primary meanings:
      1. Sensory perception: The act of seeing with the eyes (e.g., "seeing" a mirror, a person).
      2. Direct realization/intuition: The experience of self-realization or seeing beyond the physical (e.g., "Atmadarshan").
      3. Philosophical system/ideology: A school of thought or a specific worldview (e.g., Jain Darshan, Sankhya Darshan).
    • The chapter analyzes the evolution of Indian philosophy, starting with the rationalism of Charvaka, leading to the development of the six orthodox (Shad-darshanas) systems, and then discusses how Jain and Buddhist philosophies, though independent of Vedic traditions, were also significant. It highlights the unifying goal of most Indian philosophies: liberation.

  • Darshan in the Agamas (Chapter 2):

    • Details the corpus of Jain literature known as the Agamas, which are considered the authoritative teachings of the Tirthankaras.
    • Explains the classification of Agamas: Anga (primary texts, 12 in number, with Drishtivada being lost), Upanga (supporting texts), Moolasutra (foundational texts for new monks), and Chhedasutra (texts on penance and discipline).
    • Briefly touches upon the schism between Shvetambara and Digambara traditions and their differing views on the Agamas and certain aspects of Jain practice.
    • Introduces Tattvartha Sutra by Acharya Umaswati as a seminal post-Agamic work that compiles the essence of Jain philosophy in Sanskrit, recognized by all sects.

  • Analysis of Mithyatva (False Belief/Wrong Perception) (Chapter 3):

    • Defines Mithyatva as the opposite of Samkit – believing what is untrue as true, or what is true as untrue.
    • Explains that the eradication of Mithyatva is Samkit.
    • Distinguishes between the engrossed worldly individual, driven by body and material possessions, and the spiritually inclined individual who seeks deeper truth.
    • Discusses the influence of desires, attachments, and negative emotions (Kashayas) in perpetuating Mithyatva.
    • Introduces the two main categories of Mithyatva:
      1. Agruhita Mithyatva (Innate/Unacquired Mithyatva): An inherent aversion or disbelief in the teachings of omniscient beings, existing from beginningless time.
      2. Gruhita Mithyatva (Acquired Mithyatva): Developed through wrong beliefs, influenced by false gurus, scriptures, or societal conventions. This is further classified into five types: Ekanta (one-sidedness), Sanshay (doubt), Vinay (false reverence), Ajnana (ignorance), and Viparit (contrary belief).
    • Mentions the ten types of Mithyatva described in the Sthana Sutra, related to misidentifying Dharma/Adharma, wrong paths, living/non-living, and liberated/non-liberated beings.

  • Anuyoga and Samkit (Chapter 4):

    • Explains the concept of the four Anuyogas (modes of exposition) in Jain Agamas:
      1. Kathanuyoga/Prathmanuyoga: Focuses on narratives and the lives of great souls (Shalaka Purushas) to inspire and guide beginners, often emphasizing the fruits of actions.
      2. Charananuyoga: Deals with conduct, ethical principles, and practices for ascetics and laypeople.
      3. Dravyānu yoga: Focuses on the ontological analysis of substances (Dravyas), principles (Tattvas), and their nature, often involving logical reasoning and philosophical inquiry.
      4. Karananuyoga: Explores the mechanics of karma, cosmic principles, and the subtle workings of spiritual progress.
    • Highlights how Samkit is explained differently through the lens of each Anuyoga, based on their respective emphasis and methodologies.

  • Samkit from the perspective of Kathanuyoga and Charananuyoga (Chapters 5 & 9):

    • Explains that these Anuyogas, with their emphasis on conduct and narratives, define Samkit primarily through external and behavioral aspects.
    • Kathanuyoga: Defines Samkit in terms of faith in virtuous deeds, stories of spiritual exemplars, and the general understanding of righteousness.
    • Charananuyoga: Defines Samkit through the reverence for the Tirthankaras (Su-Deva), their teachings (Su-Shastra), and their followers (Su-Guru), free from misconceptions (three Mudhata - world-delusion, deity-delusion, preceptor-delusion) and boastfulness (eight Mada - pride). It emphasizes the need for pure conduct and reverence. The eight Angas (qualities) of Samkit are also linked to these traditions.

  • Samkit from the perspective of Dravyānu yoga (Chapter 6 & 15):

    • This Anuyoga, with its focus on philosophical analysis and the nature of reality, defines Samkit as Tattvartha Shraddhana – faith in the true nature of reality, particularly the seven Tattvas (Soul, Non-soul, Influx, Bondage, Stoppage, Release, and Liberation).
    • It emphasizes understanding the true essence of things, often through reasoning, logic, and the principles of Nayavada (theory of standpoints) and Syadvada (theory of maybes/relativity).
    • The author highlights Acharya Umaswati's Tattvartha Sutra as a key text from this perspective, defining Samyagdarshana as faith in the Tattvas. The development of this definition is traced, noting that while initially linked to conduct, it evolved to focus on right faith.

  • Evolution of Samkit Definitions (Chapter 7):

    • Traces the evolution of the definition of Samkit through different historical periods and philosophical traditions.
    • Notes that in earlier times, under the influence of faith and spiritual fervor, the narrative and conduct-based definitions were sufficient.
    • As intellectualism and rationalism grew, the philosophical definition of Tattvartha Shraddhana gained prominence.
    • Discusses how the interpretation of terms like "Samkit" and "Darshan" evolved, leading to potential sectarian narrowness, which scholars like Pandit Sukhlalji sought to counteract by advocating for a broader, inclusive understanding based on right perception, regardless of the philosophical school.

  • Samkit from the perspective of Karananuyoga (Chapter 8):

    • This Anuyoga, focused on the workings of karma and spiritual progress, explains Samkit in relation to the subsidence or destruction of certain karmic obscurations, particularly Mohaniya Karma (delusion-producing karma).
    • It details the role of the three specific types of Mohaniya Karma – Mithyatva Mohaniya, Mishra Mohaniya, and Samyaktva Mohaniya – and the stages of Upashama (subsidence), Kshaya-opashama (partial destruction), and Kshaya (destruction) of these karmas.
    • The text delves into the importance of Upayoga (consciousness/activity) and its purification. It describes the five Lathis (powers) – Kshayopasham Lathi, Vishuddha Lathi, Deshana Lathi, Prayogya Lathi, and Karana Lathi (comprising Adhahkaran, Apurva Karan, and Anivrittikaran) – that are essential for attaining Samkit.
    • It emphasizes that the ultimate goal is Shuddhopayoga (pure consciousness), where the soul is free from all karmic taint and experiences its inherent nature.

  • Jinvani's Nature (Chapter 9):

    • Discusses the nature of Jain scriptures (Jinvani) as a comprehensive guide to spiritual truth.
    • Highlights Jainism's unique contribution of Anekantavada (non-absolutism) and Syadvada (the doctrine of relativity), which acknowledge multiple perspectives on reality.
    • Explains that understanding these principles is crucial for interpreting Jain scriptures correctly and avoiding confusion.

  • Types of Samkit (Chapter 10):

    • Presents various classifications of Samkit:
      • One-fold: Faith in the Tattvas.
      • Two-fold: Dravya-Samkit (faith in Tattvas without full understanding) and Bhava-Samkit (faith with full understanding and realization). Also, Nischaya-Samkit (ultimate truth) and Vyavahar-Samkit (conventional truth).
      • Three-fold: Nisargaja (innate) and Adhigamaja (acquired through teaching). Also, Rochak (stimulating faith), Karak (enabling action), and Deepak (enlightening others) Samkit. Furthermore, Upashamika (due to subsidence of karma), Kshaya-opashamika (due to partial destruction of karma), and Kshāyika (due to complete destruction of karma). Saaswadan (tasting Samkit) is also mentioned.
      • Five-fold: Based on the Lathis (powers) which are Kshayopashamika, Oupashamika, Kshayika, Saaswadanika, and Vedaka (experiencing Samkit).

  • Characteristics of Samkit (Chapter 11):

    • Details the five principal characteristics of a Samkit-possessed soul:
      1. Sham (Tranquility/Pacification): Reduction of Kashayas (anger, pride, deceit, greed).
      2. Samvega (Spiritual Urgency): Intense desire for liberation and renunciation of worldly pleasures.
      3. Nirveda (Dispassion): Detachment from the cycle of birth and death and worldly concerns.
      4. Anukampa (Compassion): Empathy and compassion for all living beings.
      5. Astikya (Faith): True faith in the Tirthankaras, scriptures, and the path to liberation.
    • Discusses how these qualities lead to the development of the eight Angas of Samkit.

  • Angas of Samkit (Chapter 12):

    • Explains the eight essential qualities (Angas) that manifest in a Samkit-possessed individual:
      1. Nihshanka: Freedom from doubt regarding the Tirthankaras, scriptures, and the path.
      2. Nihkanksha: Freedom from worldly desires and cravings for the fruits of religious actions.
      3. Nirvichikitsa: Freedom from disgust or doubt about the bodily or spiritual purity of the path and its followers.
      4. Amudha Drishti: Correct perception, free from ignorance, fear, or delusion; understanding the distinction between the eternal soul and the transient body.
      5. Upagruhana: Encouraging and supporting the spiritual growth of others.
      6. Sthitikaran: Helping those who stray from the spiritual path to return to it.
      7. Vatsalya: Affection and love for fellow spiritual aspirants.
      8. Prabhavana: Glorifying and spreading the teachings of Jainism through various means.
    • The chapter illustrates these Angas with stories from Jain literature, showing how individuals exemplified these qualities.

  • Ten Types of Ruci (Inclination) for Samkit (Chapter 13):

    • Based on the Uttaraadhyayana Sutra, this chapter elaborates on ten ways inclination towards Samkit can arise: Nisarga (innate), Upadesha (through teaching), Ajna (through command/instruction), Sutra (through scriptures), Beeja (through a seed of truth), Abhigama (through comprehensive understanding), Vistara (through detailed exposition), Kriya (through practice), Sankshipta (through concise teachings), and Dharma (through the inherent Dharma).

  • 67 Points (Bolas) of Vyavahar Samkit (Chapter 14):

    • Presents a detailed breakdown of 67 "points" or aspects of conventional Samkit (Vyavahar Samkit), categorized under twelve "doors" or sections. These points cover aspects like praise of the ultimate truth, reverence for the enlightened, avoiding wrong associations, understanding the nature of faith, the characteristics and adornments of Samkit, avoiding its defects, spreading the faith, acceptable deviations (Aagaras), purification (Jayanā), spiritual practices (Bhāvanā), and stages of spiritual development (Sthāna).

  • Shuddhopayoga (Pure Consciousness) (Chapter 15):

    • Explains the core Jain concept of Upayoga (consciousness/awareness), which is the characteristic of the soul.
    • Discusses the two aspects of Upayoga: Darshana-Upayoga (general perception) and Jnana-Upayoga (specific knowledge).
    • Emphasizes that true spiritual progress lies in purifying Upayoga, moving from impure or mixed consciousness (influenced by passions and karma) to Shuddhopayoga (pure consciousness), which is the soul's natural state.
    • Highlights the importance of Bhed-Vijnana (discrimination between the self and non-self, i.e., soul and body/karma) as the path to Shuddhopayoga.
    • Connects Shuddhopayoga to the ultimate realization of the soul's true nature, leading to liberation.
    • The chapter underscores the goal of transcending mere faith (Samkit) to achieve direct experience and realization of the soul.

Author's Perspective and Style:

Panachand B. Mehta, a retired IAS officer, brings his administrative experience and intellectual rigor to this spiritual discourse. He is praised for his extensive reading, balanced perspective, and ability to explain complex subjects in simple, accessible language. The book is seen as a valuable reference for those seeking a deeper understanding of Samkit.

Dedication and Acknowledgements:

The book is dedicated to the author's parents. The publisher's note and the author's note express gratitude to various individuals who supported the project, including D. D. Malvania and Acharya Atmanandji.

In essence, "Samkit Vichar" serves as a comprehensive guide to understanding Samkit, its multifaceted interpretations across different Jain philosophical streams, its ethical and practical implications, and its ultimate significance as the gateway to spiritual enlightenment and liberation.