Shraddhan Ane Samyaktvano Kathamchit Bhed

Here's a comprehensive summary of the provided Jain text, "Shraddhan ane Samyaktvano Kathamchit Bhed" (A Slight Distinction between Faith and Right Faith) by Punyavijay:

The text discusses the relationship between Shraddhan (faith or belief) and Samyaktva (Right Faith or Right Knowledge/Conduct).

Key Points:

• Shraddhan as an excellent mental endeavor: Shraddhan is described as a superior mental effort or disposition.
• Tattvartha Shraddhan is the function of Samyaktva: Having faith in the fundamental truths (Tattvarthas) is the very action or manifestation of Samyaktva.
• Where there is Shraddha, there is Samyaktva: The text asserts that wherever genuine faith exists, Samyaktva is invariably present.
• Analogy of Smoke and Fire: An analogy is drawn from the kitchen: where there is smoke, there must be fire. Similarly, where there is Shraddha, Samyaktva is present.
• Exception: Fire without Smoke: However, just as heated iron balls can exhibit fire without smoke, there are instances where Samyaktva exists even without apparent Shraddha. This points to a subtle difference.
• Tirthankaras and the Timing of Samyaktva: The text uses the example of great souls like the Tirthankaras. Those born with Samyaktva from a previous life (while in the mother's womb) possess Samyaktva even before completing their mental capabilities (manah-paryapti). After completing these capabilities, they possess both Samyaktva and Shraddha.
• Shraddhan and Samyaktva are distinct: This distinction in their manifestation proves that Samyaktva and Shraddha are, in essence, separate.
• Formal Equivalence (Upachara): However, in a formal or conventional sense, when the cause (Shraddha) is considered a part of the effect (Samyaktva), they can be considered one and the same. This is supported by sayings found in "Dharmasangraha" from the teachings of P.U.M.
• Problem with Solely Equating Them: The author warns against equating Shraddha and Samyaktva exclusively as one. If this were the case, the characteristic of Samyaktva would not apply to beings who are incomplete in their capabilities (aparayapt jiva) or to liberated souls (Siddha Paramatma).
• Liberated Souls and the Absence of Mind: Liberated souls, having no mind, cannot possess Shraddha (which is a mental endeavor). Therefore, if Samyaktva were solely defined by Shraddha, it would be absent in them.
• The Solution: "Self-Introspection-Forming Samyaktva": To resolve this complexity, Acharya Bhadrabahu Swami defined Samyaktva as "Atma-parinam-rup Samyaktva" (Samyaktva in the form of self-introspection or the soul's disposition). This definition is considered universally applicable.
• The Power of Thought and Consciousness: The text then shifts to the importance of thought power (vichar-shakti). It states that the independent paths of contemplation, meditation, and yoga are focused on the proper use and control of thought power.
• Control of Mental Activities: Controlling the fluctuations of the mind is considered yoga. Thought power is a great power.
• Cause of Happiness and Suffering: All worldly happiness and suffering arise from the right or wrong use of this thought power.
• Unmanifested Infinite Powers: From the state of the mind being devoid of dualistic thoughts (nirvikalpa dasha), the infinite powers of the soul are manifested, which are eternal and grant supreme peace.

In essence, the text argues that while Shraddhan is a crucial component and manifestation of Samyaktva, they are not identical. Samyaktva, in its broader and more universal sense, is understood as the soul's disposition towards truth, which can exist even without the conventional mental act of Shraddha, particularly in states of liberation. The ultimate aim is the transcendence of mental activities to reveal the soul's inherent, eternal powers.