Samyaktva Praptinu Mul Karan

Here is a comprehensive summary of the Jain text "Samyaktva Praptinu Mul Karan" by Punyavijay, based on the provided pages:

The core argument of this text is that the primary cause for attaining Samyaktva (right faith/belief) is not the suppression or decay of Jnanavaraniya Karma (knowledge-obscuring karma). While the suppression of Jnanavaraniya Karma is present in those with Samyaktva, it is also present in those who are Mithyadrushti (possessing wrong faith). Therefore, it cannot be the sole or fundamental reason.

Instead, the text emphasizes that the root cause of attaining Samyaktva is the dispelling of Darshanmohaniya Karma (perception-deluding karma). This dispelling leads to the clearing of delusion or misapprehension about fundamental truths and entities of the soul and the universe.

The author explains that this dispelling of delusion is what allows for a correct understanding and conviction in the true nature of things. While complete freedom from delusion is achieved only in the state of Kevala (omniscience), even a partial dispelling of delusion in crucial matters is sufficient to initiate the path towards complete delusion-free living.

The text uses analogies to illustrate this point:

• Burning cloth: Just as a cloth that starts burning from one end will eventually burn completely, so too, when the veil of self-delusion is removed even in part, it becomes susceptible to complete destruction.
• Growing seed: Similar to how a seed gradually matures to its full potential under the influence of the moon, the nascent knowledge that emerges as delusion's veil is lifted also grows towards perfection.

This understanding leads to the conclusion that Samyaktva is the "seed of the tree of liberation," and its primary cause is indeed the dispelling of Darshanmohaniya Karma.

The text then addresses a question about why even vast knowledge is considered Mithyajnana (wrong knowledge) in the absence of Samyaktva, while even limited or unclear knowledge is considered Samyajnana (right knowledge) when accompanied by Samyaktva.

The answer is based on the Tattvartha Sutra, which defines Samyakdarshan as "faith in reality" (Yatharthashraddhanam Samyakdarshanam). The inclination to know things as they truly are can arise from both worldly and spiritual desires.

• Worldly desires: Seeking knowledge for material gain, status, or other worldly aspirations is not Samyaktva because its outcome does not lead to liberation but rather increases worldly entanglement.
• Spiritual desires: The inclination to ascertain the truth solely for the satisfaction and spiritual growth of the soul is true Samyaktva.

The Tattvartha Sutra, being an spiritual scripture, differentiates between right and wrong knowledge from a spiritual perspective, not merely from the viewpoint of subject matter like in logic or epistemology. While spiritual texts acknowledge the logical definitions of right and wrong knowledge, they prioritize the spiritual impact.

Therefore, in spiritual contexts:

• Samyajnana is knowledge that leads to spiritual progress (Adhyatmik Utkranti).
• Asamyajnana is knowledge that leads to the increase of worldly existence or spiritual downfall (Sansarvruddhi or Adhyatmik Patan).

It is acknowledged that even a person with Samyaktva might sometimes experience doubt, confusion, or unclear knowledge on certain subjects due to insufficient supporting factors. However, such an individual, being truthful and free from dogmatism, will always be eager to correct their errors and seeks guidance from wiser, more knowledgeable, and insightful individuals. They direct their knowledge primarily towards spiritual development rather than selfish pursuits, reinforcing that the primary cause for attaining Samyaktva is the dispelling of Darshanmohaniya Karma, not solely the suppression of Jnanavaraniya Karma.

Finally, the text touches upon the dichotomy between worldly and spiritual life, stating that those who pursue worldly life often lose their spiritual life, while those who renounce worldly life find a place in the eternal life of the soul.