What is samyag darshan?

yathakhyata-samyama. ====================== | Romanization (original text) | ====================== prastAvanA [ 19 jAnanA cAhie / isa prakAra kaSAya mArgaNAke dvArA samasta prANiyoMkA anveSaNa kiyA jAtA hai / 7 jJAnamAgeNA- jisake dvArA vastu-svarUpa jAnA jAtA hai, use jJAna kahate haiM / jJAnake pAMca bheda haiM- Abhinibodhika jJAna ( matijJAna ), zrutajJAna, avadhijJAna, manaHparyayajJAna aura kevalajJAna / abhimukha sthita niyamita vastukA indriya aura manakI sahAyatAse jo jJAna utpanna hotA hai, use AbhinibodhikajJAna kahate haiN| AbhinibodhikajJAnase jAnI huI vastukA Azraya lekara usase sambaddha kintu bhinna hI padArthake jAnaneko zrutajJAna kahate hai| jaise kisI sthAnase nikalate hue dhUmako dekha kara rasoIghara AdimeM sthita agnikA jJAna karanA aura dhUma zabdako sunakara usake kAraNabhUta agnikA jJAna honA / dravya, kSetra, kAla, bhAvakI apekSA lekara indriyoMkI sahAyatAke vinAhI rUpI padArthoMke sAkSAt jAnaneko avadhijJAna kahate haiN| bhUtakAlameM manake dvArA vicArI gaI, vartamAnameM manaHsthita aura AgAmI kAlameM manake dvArA socI jAnevAlI bAta jAnaleneko manaHparyayajJAna kahate hai| triloka aura trikAlavartI samasta dravyoMko tathA traikAlika anantaguNa aura paryAyoMke sAkSAt yugapat jAnanevAle jJAnako kevalajJAna kahate haiN| inamese prArambhake tIna jJAna mithyArUpabhI hote haiM, jinhe kramazaH mati-ajJAna, zrutAjJAna aura vibhaMgAjJAna kahate haiN| samyagdarzana honeke pUrvataka prArambhake tIna guNasthAnoMmeM saMsArIjIvoMke jo mati, zruta, avadhijJAna hote haiM, unheM mithyAjJAnahI jAnanA caahie| cauthe guNasthAnase lekara Uparake guNasthAnoMmeM jo jJAna hote haiM, ve saba samyagjJAnahI hote haiN| manaHparyayajJAna chaThe guNasthAnase lekara bArahaveM guNasthAna taka hotA hai / kevalajJAna terahaveM, caudahaveM guNasthAnoMmeM aura siddhoMke hotA hai / 8 saMyamamArgaNA- paMca mahAvratoMke dhAraNa karanA, paMca samitiyoMkA pAlana karanA, krodhAdi kaSAyoMkA nigraha karanA, mana-vacana-kAyarUpa tIna daNDoMkA tyAga karanA aura pAMca indriyoMke viSayoMkA jItanA saMyama hai| saMyamake pAMca bheda haiM- sAmAyika, chedopasthApanA, parihAravizuddhi, sUkSmasAmparAya, yathAkhyAta / inake atirikta dezasaMyama aura asaMyamabhI isI mArgaNAke antargata Ate haiN| sarva sAvadyayogake tyAgakara abhedarUpa eka saMyamako dhAraNa karanA sAmAyikasaMyama hai / usI abhedarUpa eka saMyamako do, tIna, cAra, pAMca mahAvratoMke bhedarUpase dhAraNa karanA chedopasthApanA saMyama hai| tIsa varSataka gRhasthAzramameM rahakara aura apanI icchAnusAra sarva prakArake bhogoMko acchI tarahase bhogakara tadanantara munidIkSA lekarake jo tIrthaMkarake pAdamUlameM varSapRthakatva (tInase Upara aura nau varSase nIcekI saMkhyAko pRthakatva kahate haiM ) kAlataka rahakara pratyAkhyAnapUrvakA bhalIbhAMti adhyayana karanA isa prakArakI sAdhanAko prApta karatA hai ki usake gamanAgamana, AhAra-vihAra aura zayanAsana Adi kriyAoMko karate hue kisIbhI prakAra jIvako raMcamAtra bhI bAdhA nahIM hotI hai| isa prakArakI sAdhanAvizeSake sAtha jo saMyamakA abhedarUpase yA bhedarUpase pAlana hotA hai, use parihAravizuddhi saMyama kahate haiN| jinakI samasta kaSAyeM naSTa ho Page #33 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## Chapter 20: **Samyama Margna** **Samyama** refers to the practice of restraint. There are different types of Samyama: * **Sookshma Samparaya Samyama:** This is the restraint practiced by a Sadhu who has attained the tenth Gunasthan, where only a subtle trace of greed remains. * **Yathakyat Samyama:** This is the restraint characterized by the complete absence of Kshayas (negative emotions), leading to a state of Vitaraga (freedom from attachment). * **Desha Samyama:** This refers to the observance of vows by a Shravak (lay follower). * **Asamyama:** This refers to the absence of any restraint. The first four Gunasthanas are characterized by Asamyama. Desha Samyama is practiced in the fifth Gunasthan. Samayik and Chhedopasthapana Samyama are practiced from the sixth to the ninth Gunasthan. Sookshma Samparaya Samyama is practiced in the tenth Gunasthan. Yathakyat Samyama is practiced from the eleventh to the fourteenth Gunasthan. The process of investigating the nature of Jivas (souls) through Samyama is called **Samyama Margna**. **Darshan Margna** **Darshan** refers to the perception of reality. It involves perceiving the general aspect of an object without focusing on its specific details. Alternatively, it can be defined as the self-awareness that arises when the soul strives to understand an object. There are four types of Darshan: * **Chakshu Darshan:** This refers to the perception of objects through the sense of sight. * **Achakshu Darshan:** This refers to the perception of objects through senses other than sight, including the mind. * **Avadhi Darshan:** This refers to the perception of objects through Avadhi Jnana (clairvoyance), which involves a general understanding of the object before the actual experience. * **Kevala Darshan:** This refers to the perception of all objects in the

should result in removing all bondage karma in the process of purifying the soul. Jainism addresses the true nature of soul and the reality. Lord Mahävir explained that all souls are equal in their potential for infinite knowledge, infinite perception, infinite energy or power, and unobstructed bliss. However, Jainism states that from eternity the soul is ignorant of its true nature (in Mithyätva) and is in bondage with karma (Karmic particles of matter). It is due to karma that the soul migrates from one life cycle to another and faces various circumstances of happiness and unhappiness. It is due to the ignorance of its true nature that the soul seeks pleasure in materialistic belongings and possessions and continue to feed its passions such as anger, ego, deceit, greed, lust, hatred, and self-centered violent thoughts. This action continuously accumulates new karma and suffering. The conduct of the present life should be aimed to attain liberation (Moksha), the state of eternal bliss from which there is no return to the cycle of life and death. Every soul can attain liberation, a supreme spiritual state by realizing its intrinsic purity and perfection. Jainism lays down a definitive course of practical moral discipline, contemplation of the highest truth, and reorientation of life for attaining ultimate reality or truth. Lord Mahävir and the other Tirthankars have shown the effectiveness of spiritual progress by putting it into the practice in their own lives. The prominent Monk, Umäsväti, around the 1st or 2nd century A.D., reminded us of it again in the very first verse of his Tattvärtha Sutra. It reads: "Samyag-darshan-jnän-chanträni Mokshamärgah". This prescribes a path to liberation -Moksha, which consists of the following trinity Ratna-Trayi: Samyag Darshan Samyag Jnän Samyag Chäritra Right perception Right knowledge Right conduct Right perception creates an awareness of reality or truth, right knowledge impels the person to proper action, and proper conduct leads him to the attainment of total freedom. They must coexist in a person if one is to make any progress on the path of liberation. 01 Samyag Darshan (Right Perception or Faith) According to Jain doctrine, all knowledge, except omniscience, is only partial truth from a particular viewpoint. Each individual has his or her unique perception of the world, which is a mixture of truth and ignorance. All perceptions are valid, but incomplete, views of reality. The limited knowledge of the worldly souls is distorted by ignorance unless it is uncovered by the right perception or faith. The first step in the process of self-realization is to discard wrong beliefs and to adopt a rational attitude in life. It is ascertaining true nature of the substances as they are. In other words, one should understand the true nature of the self and non-self, their interaction, and the result thereof without being guided by one's bias, prejudice or likes and dislikes. Thus, Right Faith consists of seeing the true nature of every substance in the universe. Jainism advocates that one should first try to know, comprehend, and understand the nature of reality. One should analyze, examine, test, verify, and then, if satisfied, be convinced of its truth and efficacy. Samyag Darshan is the foundation of truth and moral and spiritual discipline. It determines the right path of action and guides the consciousness toward the goal. Right faith is not blind faith but the faith resulting from the discretionary power of thought accompanied with the universal law of cause and effect. This faith enables one to discriminate what is beneficial from what is harmful. Right faith arouses the pure desire to acquire knowledge and it also turns whatever limited knowledge one has, into right knowledge. Compendium of Jainism - 2015 Page 31 of 398 Page #32 -------------------------------------------------------------------------- ________________ PHILOSOPHY From a practical point of view, Samyag Darshan means to have a total faith in the Tirthankars, the Gurus, and the scriptures containing their preaching. Qualities of Samyag Darshan There are five internal qualities or "Lakshana" of Samyag Darshan, which we can introspect and see whether these qualities are present in our self. Ästikya True Faith in Religion Anukampa Nirved Samveg Upasham B02 Jain Path of Liberation - Ratna Trayi Empathy towards all living beings Realize that World is full of sorrow It is important to note that these qualities are internal. The person himself can introspect and know whether these are present or not. Others will not be able to decide. Only desire left is to achieve Moksha Feeling of detachment towards worldly objects and relationships Right Conviction and Right Knowledge together provide a proper understanding towards valid discrimination between what is worthy of rejection and what is worthy of acceptance, which is called Vivek or Bhed Jnän. This stage of spirituality is called realization of truth or

**Four Fields and Samyaktvam:** Samyaktvam arises when the Ayukarma related to the four fields (Naraka-kshetra, Tiryanch-kshetra, Manushya-kshetra, and Deva- kshetra) are destroyed. However, the fifth Gunasthan (Anuvrata-Deshavirata) and the sixth and seventh Gunasthan (Mahavrat) do not arise when the Ayukarma related to the three fields (Naraka-kshetra, Tiryanch-kshetra, and Manushya- kshetra) are destroyed. They only arise when the Ayukarma related to the Deva- kshetra is destroyed. **Samyaktvam and Birth Places:** Samyaktvam does not arise in the twelve places where Mithyatva is born. These twelve places are: the six earths except for the first Naraka-bhoomi (Ratna-prabha), the three types of Devas (Jyotishi, Vyantar, and Bhavanvaasi), and the three types of women (Deva-angana, Manushya-niya, and Tiyach-niya). In these twelve places, only Mithyatva is born. However, after being born in these places, the possibility of attaining Samyaktvam arises. ====================== | Romanization (original text) | ====================== somasenabhaTTArakaviracita _ samyaktvake tIna bheda ! samyaktvaM trividhaM jJeyaM kSAyikaM caupazAmikam / kSAyopazamikaM ceti uttamAdhamamadhyamam // 37 // samyaktva tIna prakArakA jAnanA-pahalA kSAyika samyaktva, dUsarA vAyopazagika samyaktva aura tIsarA aupazAmika samyaktva / inameM se kSAyika sambalatva uttama hai / kSAyopazamika madhyama hai, aura aupazamika jaghanya hai // 37 // tInoM samyagdarzanoMkI utpatti / mithyaasmymithyaatvsmykprkRtystryH| AdhaM kaSAyaturyaM ca catuHprakRtayaH punaH // 38 // kSAyikaM ca kSayAttAsAM zamanAcaupazamikam / mizrAttanmiasamyaktvamiti mokSapadAyakam // 39 // mithyAtva, samyakmithyAtva aura samyaktvaprakRti, ye tIna; aura anantAnuvandhI kodha, mAna, mAyA, lobha, ye cAra-isa prakAra sAta kamA~ke kSayase kSAyika samyaktva hotA hai / ina sAtoMke upaJcamase aupazamika samyaktva hotA hai| aura ina sAtoMke kSayopazamase kSAyopazAmika samyaktva hotA hai| ye tInoM hI samyaktva mokSa pradAna karanevAle haiM // 38-39 // samyaktvake ATha gunn| uktaM ca-saMveu Nice jiMdA garahA ca uvasamo bhattI / vacchallaM aNukaMpA ahaguNA hu~ti sampatte // 40 // saMvega, nivega, apanI nindA, apanI gardA, upazama, bhakti, vAtsalya aura anukaMpA, ye samyaktvake ATha guNa haiN| cattAri vi khettAI AugavaMdhaNa hoi sammattaM / aNuvvayamahanvayAI Na havai devAgaM mottuM // 41 // chama hihimAmu puDhavisu joisavaNabhavaNasavvaitthIm / vArasamicchovAye sammAile Na hodi uvavAdo // 42 // paMcasu thAvaraviyale asaNNiNigoyammi chakkubhoge / sammAdichI jIvo uvavajadi Na NiyameNa // 43 // narakakSetra, tiryagkSetra, manuSyakSetra aura devakSetra, ina cAroM kSetrasambandhI Ayukarmake baMdha jAnepara samyaktvakI utpatti to ho jAtI hai, kintu devAyuko chor3a anya tIna kSetrasaMbaMdhI AyukA baMdha ho jAnepara aNuvrata-dezavirata nAmakA paMcama guNasthAna aura mahAvrata-chaThe sAtaveM guNasthAna nahIM hote| devAyuke baMdha jAnepara to aNuvrata mahAvata ho jAte haiM / samyagdRSTi marakara ratnaprabhA nAmakI prathama narakabhUmike sivAya vAkIkI chaha pRthviyoMmeM jyotiSI, vyaMtara aura bhavanavAsI, ina tIna tarahake devoMmeM, aura saba niyoMmeM-devAMganA, manuSyaniyA~ aura tiyacaniyA~, ina tIna tarahakI striyoMmeM isa taraha bAraha mithyASTiyoMke utpanna honeke sthAnoMmeM utpanna nahIM hotaa| ina bAraha sthAnoM meM niyamase mithyA. dRSTi hI marakara paidA hotA hai| hAM, ina sthAnoMmeM utpanna honeke bAda samyaktvotpattikI yogyatA Page #326 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## Trivarnika Achar | 387 **Samyagdarshan** can be attained by those who have **Samyagdarshan**. **Samyagdarshan** is not born in the five **Thavars**, three **Vikalendriyas**, five **Asangi Panchaindriyas**, **Nigodhis**, and **Kumog- bhumis** even after death; and these beings do not have **Samyagdarshan**. || 41-43 || **The nature of Kshayopaśamika-Samyaktva** The **Samyagdarshan** that arises from the destruction of **Darshan-moha** is called **Kshayopaśamika- Samyagdarshan**. This **Samyaktva** is **chal**, **malin**, and **agaadha**. Its nature is to be known from the **Gommatasar Jivakanda**. || 44 || **The characteristics of Aupaśamika-Samyaktva** The **Samyagdarshan** that arises from the destruction of **Darshan-moha** is called **Aupaśamika-Samyaktva**. This **Samyaktva** is like **clean water** after the impurities have settled down. It is **nirmal** for a short time, until the **karma-malas** start to bear fruit again. || 45 || **The nature of Kshayika-Samyaktva** The **Samyagdarshan** that arises from the destruction of **Darshan-moha** is called **Kshayika-Samyaktva**. This **Samyaktva** is **nitya** - once it is attained, it never goes away. It is the cause of **karma-khavana**. || 46 || This **Samyaktva** is not affected by **words**, **reasons**, **fearful forms**, **disgusting objects**, **disgust**, or even the **three lokas**. This **Samyaktva** is never destroyed, no matter what obstacles it faces. It always shines brightly in the soul. || 47 || **Darshan-moha-khavana** is

festival following Das Lakshan. Kshama, Mardav, Arjav, Shaucha, Satya, Paryushan. Name any three specific days from it. Sanyam, Tapa, Tyag, Aparigraha, Brahmacharya Jain Festivals Jain Festivals Jain Festivals Jain Festivals 393 What is the festival in honor of Bhagwan Diwali, Gautam Swami Mahavir's Nirvan? Who attained kevalgnan the next day? 394 | In Shvetämbar tradion, this sacred book is recited | Kalpa Sutra during Paryushana 395 Who was the lady whose husband was cured of Mayna Sundari, her husband's name - Raja Shripaal. leprosy by her penance? 396 Which festival do we celebrate on the day of New Year's Day (precisely the day following Diwali) attainment of Kevaljnän by Gautamswämi? 397 | ANAGRAM: RUA PANSY? Clue - 1) Means Paryushan to "settle down" or to stay close to the soul 2) Time to concentrate on religious studies, apologizing for our misdeeds, fasting, and Jain Festivals Jain Festivals Page #36 -------------------------------------------------------------------------- ________________ unselfish work Shripäl and Mayana Jain Festivals 398 Name the married couple from ancient Jain history, who were the devout worshipper of Siddha Chakra. 399 | What is the general meaning of "Paryushan"? 400 What does Diwali mean? Jain Festivals Jain Festivals To stay close or go back to one's soul The word 'Diwali' comes from the Sanskrit word, 'Deepävali'. 'Deep' means light and 'Avali' means a row, i.e. a row of lights. Parvadhiraj dukham-sukham kal Jain Festivals Jain History 401 | What is another name for Paryushan? 402 Which kal was Neminath bhagwan born in, Sukham-dukham kal or Dukham-Sukham kal? 403 Voluntary spiritual death when body is no more useful is called 404 path to liberation (Moksha), which consists of what three trinity Sanlekhana Jain Lay People Right perception ---Samyag Darshan, Right knowledge- Jain Path of -- Samyag Jnän, Right conduct --Samyag Charitra Liberation samyag darshan or right perception 405 If one doubts the tattva, which one of the three jewels of Jainism is the soul violating? 406 What are the 5 internal qualities of Samyak Darshan? Jain Path of Liberation Jain Path of Liberation Astikya - True Faith in Religion, Anukampa - Empathy towards all living beings, Nirved - Realize that World is full of sorrow, Samveg - Only desire left is to achieve Moksha, Upsham - Feeling of detachment towards worldly objects and relationships 407 Uppannei Va, Vigamei Va, Dhuvei Va Give the Tripadi in Indian language as expounded by Mahavir Swami that explains the phenomenon of appearance, disapperance and Jain Path of Liberation Page #37 -------------------------------------------------------------------------- ________________ persistence 408 Samveg, Nirved. Astikya, Anukampa, Upsham Jain Path of Liberation Name these two qualities of Samyak Darshan in Indian language respectively: Only desire left is to achieve Moksha, Realize that World is full of sorrow. Also list down the other three qualities Other name of Syadvad 409 Anekantvad (Theory of multiplicity point of view) Jain Principles 410 Samvay is the name given to the connection Time, own nature, karma, fate, self-effort (Kal, svabhav, Jain Principles between cause and actions. Name three of the karma, niyati, purushartha) five samavays. 411 The Kalpa Sutra describes this? The life of 24 Tirthankars, the conduct of lay people, Jain Scriptures and life of Acharyas. 412 A) How many Agams are according there to 45. Acharang Jain Scriptures Swetambers? B) Name the first one. 413 | What was the century when the Agams were 5th century Jain Scriptures written down for the first time? 414 a) What are the scriptures composed by Ganadhar a) Agam b) Ardhmagadhi or Prakrit Jain Scriptures called? b) What languages they are written? 415 Kalpsutra, name the writer of this one of the most Acharya Bhadrabahhu Swami Jain Scriptures sacred books of the Agam. What are the scriptures composed by the Agams, Ardhmagadhi or Prakrit Jain Scriptures Ganadhars called and what languages are they written in? 416 Page #38 -------------------------------------------------------------------------- ________________ 417 Name four of the ten instincts listed in the agamas. Jain Scriptures Appetite (ahard samjna), Sex (maithun samjna), Possession (parigraha samjna), Anger (krodh samjna), Pride (mana samjna), Deceit (maya samjna), Greed (lobh samjna), Imitation (ogha samjna), Worldly desire (loka samjna) Devardhigani Jain Scriptures Dharsen or Gundhar Jain Scriptures Drashthivad. Jain Scriptures Jain Scriptures Niyamasar, Panchastikaya, Pravachansar, Samay-sar, Asta Prabhrtha or Pahuda NIYAMSAR 422 Jain Scriptures 418 As per Svetämbar tradition Agams were first written 980 years after nirväna of Mahävir Swami under the leadership of this Achärya. 419 These Digamabar munis compiled the first texts of Digambar scriptures. 420 | Which 12th Agam Sutra is extinct and is said to contain the texts called 14 Purvas? 421 Name any three scriptures written by Kunda Kunda Acharya.

useless. It is only a practice in name. Without equanimity, worship is mockery. The sadhak is caught in the web of Maya - Necessary Appointment, 799 1. (a) Who is the same in all beings, both mobile and immobile. His Samayik is pure, says the Kevali-Bhasiya. (b) Anuyogadwar 128 (c) Niyamasar 126 2. (a) Whose soul is engaged in restraint, austerity, and rules. His Samayik is pure, says the Kevali-Bhasiya. (b) Anuyogadwar 127 (c) Niyamasar 127 3. Haribhadra Ashtak-Prakarana 29-1 4. Samayik is the essence of fourteen-fold meaning-mass. 5. Tattvarthavritti 1-1 - Necessary Appointment, 788 - Special. Commentary, Ga. 2796 [24] ====================== | Romanization (original text) | ====================== rahatA hai| vaha socatA hai ki saMyoga aura viyoga - ye donoM hI AtmA ke svabhAva nahIM haiN| ye to zubhAzubha karmoM ke udaya kA phala hai| parakIya padArthoM ke saMyoga aura viyoga se AtmA kA na hita ho sakatA hai aura na hI ahita hii| isalie vaha satata samabhAva meM rahatA hai| AcArya bhradabAhu ne kahA - jo sAdhaka trasa aura sthAvara rUpa sabhI jIvoM para samabhAva rakhatA hai, usakI sAmAyika zuddha hotI hai| jisakI AtmA saMyama meM, tapa meM, niyama meM saMlagna rahatI hai, usI kI sAmAyika zuddha hotI hai| AcArya haribhadra ne likhA hai - jaise candana, kATane vAlI kulhAr3I ko bhI sugandhita banA detA hai, vaise hI virodhI ke prati bhI jo samabhAva kI sugandha phailAtA hai, usI kI sAmAyika zuddha hai| samatA ke dvArA sAdhaka AtmazaktiyoM ko kendrita karake apanI mahAna UrjA ko prakaTa karatA hai| mAnava aneka kAmanAoM ke bhaMvarajAla meM ulajhA rahatA hai, jisase usakA vyaktitva kSata vikSata ho jAtA hai| dvandva aura tanAva kA vAtAvaraNa banA rahatA hai| barbaratA, pazutA, saMkIrNatA va rAga - dveSa ke vikAra jantu panapate rahate haiN| jaba mAnava samatA se vicalita huA taba prakRti meM vikRti, vyakti meM tanAva, samAja meM viSamatA, yuga meM hiMsA ke tattva ubhare haiN| una sabhI ko rokane ke lie, santulana aura vyavasthA banAye rakhane ke lie sAmAyika kI AvazyakatA hai| sAmAyika samatA kA laharAtA huA nirmala sAgara hai| jo sAdhaka usameM avagAhana kara letA hai, vaha rAga dveSa ke kadama se mukta ho jAtA hai| sAmAyika kI sAdhanA bahuta hI utkRSTa sAdhanA hai| anya jitanI bhI sAdhanAeM haiM, ve sabhI sAdhanAeM isameM antarnihita ho jAtI haiN| AcArya jinabhadragaNI kSamAzramaNa ne sAmAyika ko caudaha pUrva kA arthapiNDa kahA hai| upAdhyAya yazovijayajI ne sAmAyika ko sampUrNa dvAdazAMgI rUpa jinavANI kA sArarUpa batAyA hai| raMga biraMge khile hue puSpoM kA sAra gaMdha hai, yadi puSpa meM gaMdha nahIM hai, kevala rUpa hI hai to vaha kevala darzakoM ke netroM ko tRpta kara sakatA hai, kintu dila aura dimAga ko tAjagI pradAna nahIM kara sktaa| dUdha kA sAra ghRta hai| jisa dUdha meM ghRta nahIM hai, vaha kevala nAmamAtra kA hI dUdha hai| ghRta se hI dUdha meM pauSTikatA rahatI hai| vaha zarIra ko zakti pradAna karatA hai| isI prakAra tila kA sAra tela hai| yadi tiloM meM se tela nikala jAe, ikSu khaNDa meM se rasa nikala jAe, dhAna meM se cAvala nikala jAe to vaha nissAra bana jAtA hai| vaise hI sAdhanA meM se samabhAva yAnI sAmAyika nikala jAye to vaha sAdhanA bhI nissAra hai| kevala nAmamAtra kI sAdhanA hai| samatA ke abhAva meM upAsanA upahAsa hai| sAdhaka mAyAjAla ke caMgala - Avazyakaniyukti, 799 1. (ka) jo samI savvabhUesu tasesu thAvaresu y| tassa sAmAiyaM hoi, ii kevli-bhaasiyN|| (kha) anuyogadvAra 128 (ga) niyamAsAra 126 2. (ka) jassa sAmANio appA saMjame niyame tave / tassa sAmAiyaM hoi, ii kevali-bhAsiyaM // (kha) anuyogadvAra 127 (ga) niyamasAra 127 3. haribhadra aSTaka-prakaraNa 29-1 4. sAmAiyaM saMkhevo coddasa puSyathapiMDotti // 5. tattvArthavRtti 1-1 - Avazyakaniyukti, 788 - vizeSA. bhASya, gA. 2796 [24] Page #28 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- He gets trapped. Seeing the progress of others, the fire of envy starts burning in his inner mind, the poisonous germs of hatred and opposition start churning. That is why emphasis has been placed on the need for Samayik. The Bhagavati Sutra describes that in front of the Anugar of Parsva Pathy Kalasya Vesi, the Shraman Upasakas of Tungiya Nagari had presented the curiosity that what is Samayik? And what is the meaning of Samayik? Kalasya Vesi Anugar clearly said, "The soul is Samayik and the soul is the meaning of Samayik." The implication is that when the soul abandons sinful activities and resides in equanimity, then Samayik happens. The soul's separation from the Kashayik disorders and dwelling in its own nature is Samayik and that is the culmination of the soul. In Samayik, the seeker abandons external vision and adopts internal vision, abandons disparity and resides in equanimity, removes attachment from material objects and resides in his own nature, just as the infinite sky is the basis for the animate and inanimate beings of the world, in the same way, Samayik Sadhana is the basis for spiritual Sadhana. 1 Analyzing the nature of Samayik, Samayik has been propounded from various perspectives. Its nature is

nature which is Perfect Vision (Anant Darshan), Perfect Knowledge (Anant Jnän), Perfect Conduct (Anant Chäritra), and Infinite Power or Energy (Anant Virya). It is known as Liberation of soul in the human body (embodied state). In this state the activities of Body, Mind and Speech (Yoga) exist. The soul of a Tirthankara establishes religious order. 14. Ayogy-kevalin (Passive Omniscience State) This is a last spiritual state of human life. In this state, the cessation of all activities of body, speech and mind (three yogas) occurs. The duration of this state is very short (few seconds). At the end of this state the soul attains Liberation or Nirvana. 72 JAINISM AND SPIRITUAL AWAKENING Page #74 -------------------------------------------------------------------------- ________________ 12-JAIN PATH OF LIBERATION 12- Jain Path of Liberation In essence, Jainism addresses the true nature of soul and the reality. Lord Mahävir explained that, all souls are equal in their potential for infinite knowledge, infinite perception, infinite energy or power, and unobstructed bliss. However, Jainism states that from eternity, the soul is ignorant of its true nature (in Mithyätva) and is in bondage with karma (Karmic particles of matter). It is due to karma that the soul migrates from one life cycle to another and faces various circumstances of happiness and unhappiness. It is due to the ignorance of its true nature that the soul seeks pleasure in materialistic belongings and possessions, and continues to feed its passions such as anger, ego, deceit, greed, lust, hatred, and self-centered violent thoughts. This action continuously accumulates new karma and suffering. JAINISM AND SPIRITUAL AWAKENING 73 Page #75 -------------------------------------------------------------------------- ________________ 2 - JAIN PATH OF LIBERATION Path of Liberation - Jain Trinity One can detach from one's karma and attain liberation by understanding the true nature of the soul and other reality, and having a total conviction in this knowledge. By acquiring such knowledge, he removes ignorance about his own nature. He realizes that he is not a physical body, but he is a pure soul. Pure soul does not have anger, ego, deceit, or greed. These are the impurities he has acquired because of his actions (past karma). He needs to remove these impurities through understanding and awareness. This can be achieved by following the path of Right Conviction or Faith (Samyag-Darshan), Right Knowledge (Samyag-Jnän), and Right Conduct (Samyak-Charitra). This integrated trinity determines the spiritual path. Samyag-Darshan and Samyag-Jnän Jainism states that the proper knowledge of reality includes the six universal substances and the nine tattvas which covers the doctrine of Soul and Karma. This Knowledge provides the proper understanding of the nature of all substances in the universe as they are. The rationale and total conviction in this knowledge is called Right Faith. When faith is based on knowledge from experience, it becomes unshakable. Once a person has the Right Conviction then all his knowledge is considered Right or rational Knowledge. Qualities of Samyag Darshan There are five internal qualities or "Lakshana" of Samyag Darshan, which we can introspect and see whether these qualities are present in ourselves. 1 Astikya True Faith in Religion 2 Anukampä Empathy towards all living beings Nirveda Realize that World is full of sorrow Only remaining Kashaya called desire is left to eliminate for Liberation 4 Samvega Feeling of detachment towards worldly objects and relationships Upasham 74 JAINISM AND SPIRITUAL AWAKENING Page #76 -------------------------------------------------------------------------- ________________ 12 - JAIN PATH OF LIBERATION It is important to note that these qualities are internal. The person himself can introspect and know whether these are present or not. Others will not be able to decide. Right Conviction and Right Knowledge together provide a proper understanding towards valid discrimination between what is worthy of rejection and what is worthy of acceptance, which is called Vivek or Bhed Jnän. This stage of spirituality is called realization of truth or self-realization known as Samyaktva (4th spiritual stage Gunasthänak). Samyak-Chäritra - Spiritual Stages (Gunasthänak) The realization of truth or Samyaktva leads a person to practice Right Conduct. Right conduct places a great emphasis on nonviolence (Ahimsa), compassion, truthfulness, non-stealing, pluralism of views (Anekäntaväda or Syädväda), non-possession (Aparigraha) or limitation of possessions and non-possessiveness self-purification, self-control, austerity, asceticism, penance, yoga and meditation, as the means of attaining liberation. Various spiritual stages exist in practicing the Right Conduct. Householders follow initial stages, and ascetics follow advanced stages and ultimately attain liberation. In the beginning, every living being is at the spiritual