Samyag Darshan Gyancharitratrani Mokshmarg

Here's a comprehensive summary of the Jain text "Samyag Darshan Gyancharitratrani Mokshmarg" by Rammurti Tripathi, based on the provided pages:

Core Thesis: The Path to Liberation (Moksha)

The central argument of this text is that the path to liberation (moksha), the ultimate goal in Jainism, is comprised of three interconnected elements: Right Faith (Samyag Darshan), Right Knowledge (Samyag Gyan), and Right Conduct (Samyag Charitra). These are not separate steps but a unified and essential triad for spiritual attainment.

Jainism's Distinctive Philosophy:

The text begins by highlighting the unique position of Jainism within the broader Indian philosophical landscape. Unlike most Hindu traditions (except perhaps Mimamsa), Jainism, along with Buddhism and Brahmanical thought, accepts the cycle of birth and death (samsara). However, Jainism distinguishes itself by its strong affirmation of the soul (Atmavada), unlike the anatma-vada of some Buddhist schools.

Crucially, Jainism rejects the idea of annihilation or a negative state of non-existence as the ultimate goal. While acknowledging the cycle of birth and death, it also asserts the possibility of its cessation (samucchheda). Jainism diverges from other schools by disagreeing with those who posit a purely negative state (like the Buddhist concept of "shunya" or emptiness) or a state of unknowing, stone-like existence (as in Nyaya-Vaisheshika) after liberation. While agreeing with Vedanta and Agamikas that liberation involves restoration to one's true nature (Swarupavasthana), which is described as blissful consciousness (Chidanandamaya), Jainism differentiates itself by stating the soul is of medium magnitude (madhyam pariman), not atomic or all-pervading.

The Nature of Liberation:

Liberation (Moksha) is understood as the attainment of one's own true nature (Svabhava Prapti). This is not a new creation but the unveiling of inherent qualities obscured by karmic veils. Just as light is revealed when clouds disperse, the soul's inherent bliss and knowledge are uncovered when the obscuring karmas are removed. Moksha is thus a positive, inherent state, not a negative absence of suffering. The text emphasizes that this state is eternal and unwavering once attained, much like the sun that remains even when clouds obscure it.

The Triad: Samyag Darshan, Samyag Gyan, Samyag Charitra:

The core of the text delves into the meaning and significance of each component of the path:

• Samyag Darshan (Right Faith):

  • "Samyak" signifies "praiseworthy" or "correct," implying the removal of falsehood.
  • "Darshan" refers to seeing, perception, or understanding. It can also refer to the faculty of vision and the soul's inherent capacity for it.
  • Ultimately, Samyag Darshan is defined as faith or conviction in the true nature of reality (Tattvartha Shraddhan). This includes an understanding of the seven tattvas (soul, non-soul, influx, bondage, cessation, outflow, and liberation).
  • It can be "saraag" (with attachment, as a means) or "viraag" (without attachment, as the ultimate state).
  • It can arise naturally (nisargaj) through the subsidence of delusion (darshan moh) or through instruction and evidence (adhigamaj).
  • It is also categorized as kshayi (destructive), aupshamik (subsiding), and kshayo-pshamik (mixed destructive-subsiding).

• Samyag Gyan (Right Knowledge):

  • Knowledge is categorized into five types: mati (sense perception), shrut (scriptural knowledge), avadhi (clairvoyance), manah-paryay (telepathy), and keval (omniscience).
  • Mati and Shrut are considered indirect (paroksha) as they rely on senses and mind.
  • Avadhi, Manah-paryay, and Keval are direct (pratyaksha). Avadhi and Manah-paryay are partial direct knowledge, while Keval is total direct knowledge.
  • Pramana is the direct, comprehensive understanding of an object in its entirety, while Naya is a partial understanding of one aspect of an object.
  • Samyag Gyan is therefore the accurate and unambiguous knowledge of the soul and other tattvas, free from doubt, misconception, and indecision.

• Samyag Charitra (Right Conduct):

  • Charitra refers to behavior or action.
  • It is the process of stopping actions driven by passion (raag-dvesh), leading to the attainment of one's true nature.
  • This involves ethical progress through stages of spiritual development (Gunathanas), from delusion to liberation.
  • The path involves abstinence (virati) from the five great sins (himsa, falsehood, theft, unchastity, and possession) through vows (anuvratas for laypeople, mahavratas for ascetics).
  • Ahimsa (non-violence) is identified as the core of Jainism, encompassing both thought and action. It is not merely the absence of violence but the absence of the passion (raag-dvesh) that fuels violence. True ahimsa is the absence of these internal passions.

Rejection of Knowledge-Only or Conduct-Only Paths:

The text addresses the potential argument that liberation is solely attained through knowledge, as suggested by some interpretations of other philosophical systems. It counters this by stating that faith and knowledge alone are insufficient; they must be accompanied by diligent practice (Charitra). Just as medicine needs to be taken with faith and understanding to be effective, so too must spiritual knowledge be integrated into conduct. Similarly, knowledge without faith is ineffective, and practice without faith or knowledge is also futile. Therefore, all three – faith, knowledge, and conduct – are collectively causal for achieving the desired outcome.

The Spiritual Journey and Ahimsa:

The spiritual journey is presented as a progression through the fourteen Gunathanas. This path is ultimately described as a practice of Ahimsa, which encompasses both restraint (samyam) and asceticism (tapas). Restraint stops the influx of karmas, while asceticism burns away accumulated karmas, ultimately destroying all coverings and revealing the soul's true form.

Conclusion:

The text concludes by reiterating that the Three Jewels (Samyag Darshan, Samyag Gyan, Samyag Charitra) are not merely external practices but transformations of the soul's own inherent capacities. They are akin to the Vedanta concepts of hearing, reflection, and deep meditation, or the Gita's emphasis on devotion, inquiry, and service. Through the combined effort of contemplation, discernment, and resulting conduct, the inherent potential of the soul to become divine is realized. Liberation is the unveiling of the soul's own nature, which is self-luminous and unchanging.