Tattvartha Shraddhanam Samyagdarshanam Etle Shu

This document, titled "'Tattvarthashraddhanam—Samyagdarshanam' Etle Shu" (What does 'Faith in Tattvarthas—Right Faith' mean?) by Santbal, is a commentary on a sutra by Umaswati Vacaka, which is a distillation of Jain scriptures. The author emphasizes that true right faith (Samyagdarshanam) isn't just faith in the abstract principles (tattvas) but also in their meanings (arthas).

Here's a summary of the key points:

• The Distinction Between Tattva and Artha: The core argument is that while the tattvas (fundamental truths) are eternal and unchanging, their meanings (arthas) are context-dependent and can evolve. For example, the tattva of self-protection might manifest as wearing warm clothes in winter or shedding them in summer.

• The Problem of Rigid Adherence to Artha: The author observes a human tendency to rigidly cling to specific interpretations (arthas) as if they were eternal truths, while neglecting the underlying tattvas. This, he argues, has led to the fragmentation of universal religions like Jainism into narrow sects.

• The "Kevali" Example and the Importance of Inner State: The text uses the example of two Kevalis (omniscient beings) – Marudevi Mata, who attained enlightenment while sitting on an elephant's howdah, and Bharata Chakravarti, who attained it while adorning himself in a palace. Their external circumstances differed vastly, highlighting that the inner state (bhava) is paramount, not external renunciations or possessions. The author stresses that the crucial aspect is to loosen internal attachments, rather than solely focusing on external asceticism.

• Universality of Jain Tattvas: The author critiques the idea that the path of self-knowledge, which can lead even a frog or a snake to liberation, is exclusive to a particular group. He cites the example of Arjun Mali, a robber who committed seven murders daily, achieving right faith upon seeing the Vitaragas (those free from attachment). This demonstrates the universal applicability of Jain principles.

• Critique of Sectarianism and Misinterpretations: The author expresses concern about some Jains who are averse to mentioning other religious founders alongside Mahavir in prayers, even when done respectfully. He points out the contradiction in reciting "Namo to all Sadhus" while not embracing the spirit of acknowledging other paths. He also questions the selective adherence to philosophical concepts like anekantavada (non-absolutism) without genuinely accepting the validity of other religious traditions.

• The Danger of Literalism: The author criticizes those who believe their interpretations of scriptures are eternally binding and ignore the evolution of meanings. He states that for such individuals, only the "infection" of a pure character can be a cure.

• Misconceptions About Societal and National Work: The text addresses the misconception held by some Jain monks that societal or national work is a hindrance to liberation. He argues against the idea that individuals like Gandhi, being political figures, were not on the path to liberation. This, he suggests, stems from an inability to grasp the holistic development of the individual and society inherent in the teachings of Arhats.

• The Need for Adaptability: The author concludes by emphasizing the necessity of embracing the evolving meanings derived from the eternal tattvas. He warns that neglecting this adaptability will lead to the self-knowledge retreating, and instead, hypocrisy, factionalism, and other evils will flourish. The solution, he asserts, lies in truly understanding and practicing the definition of Tattvarthashraddhanam and propagating it.