Samyak Darshan First StepTowards Dharma

SR No.: 269167
Original Sutra Author: N/A
Author: Jayantilal Jain
Publisher: Jayantilal Jain
Publication Year: 2007
Total Pages: 4
Language: English
Classification: Article & 0_not_categorized
File Size: 47 KB

Page 3

8. Each of daslakshan dharma is preceded by the word 'uttam' (e.g. uttam kshama) which denotes samyakdarshan
and that ten dharma are followed better by persons having right faith. 9. Right understanding and faith in nine tattvas is considered to be the hallmark of samyakdarshan. 10. Samyakdarshan provides a view to look at the world at large and understanding of things around us (six
substances), structure of universe, operations of karma theory in one's own life and lives of others etc.
There may be many other different ways to state as to what constitutes dharma. Only ten major ways are stated here. The point to be noted is that there is no contradiction between these concepts and these essentially refer to one and the same thing although expressed differently in words. Without proper understanding of the universe, six substances, nine tattvas, karma theory, ratnatraya, stages in purification of soul, it is difficult to have true faith in dev, shastra and guru, follow the path of ahimsa, adopt vows/vrata and sadhu's life in a realistic manner. Without knowing the process of karmic bondage it may be difficult to stop and shed karmas. Without knowing the nature of our relationships with other substances and living beings, ahimsa /kindness cannot be followed in true sense of the term. The foundation of ahimsa lies in knowing the truth/reality. All are interrelated and a holistic view has to be taken and not to unduly emphasize a particular point and create a rift in the society or raise controversies.
Subject Matter of Right Faith
From the real point of view, dharma/experience of the soul/ right faith refers to pure thought activity which involves viewing the eternal nature of soul with major characterized as follows 1. Viewing the eternal nature of soul independent of substances and tattvas 2. Viewing the inherent nature or capacity of soul (paramparinamik) which is indivisible. 3. Viewing the eternal nature of soul beyond karmic substance, karmic dispositions, mundane thought activity of
karma and body related karma. 4. Viewing the soul free from all the attributes and modifications which are caused by the impurity of Karmas. 5. Viewing the soul without stages of thought activities or degrees of regards and disregards or grades of pleasing
and pleasure or displeasure. 6. Viewing soul's eternal nature beyond various duration of bondage, types of karmic nature, quality of molecular
bondage and intensity of karmic bondage. 7. The pure soul does not have wandering in the four conditions of life (gait) or birth , old age, disease, sorrow,
and death. Further it does not have ancestral class, nuclei (yoni) or soul classes or soul quests. 8. The pure soul is free from activities of mind, body and speech. It is fearless, bodiless, independent, faultless
and without any attachment. It is free from possessions, desires, anger, pride and lust. 9. It does not have the characteristics of pudgal such as color, taste, smell and touch. Further it is beyond
conditions of male, female and common sex inclination, types of bodies and types of skeletons 10. It cannot be apprehended by any symbols and has no describable symbols. It is soundless. It possesses the
attribute of consciousness. From the real point of view, the pure soul is like liberated souls although from practical point of view it has no mundane characteristics.
All the above conditions are foreign to the pure soul. Right belief implies conviction about the things as they are without any perverse motive. Right knowledge about pure soul is free from doubt, perversity and vacillation. Right belief also implies conviction about eternal nature of soul and free from every impurity and non- steadfastness. Conviction about the Jain scriptures and the person who know them constitute the external causes and destruction of right belief deluding karmas is the internal cause of right belief.
Persons who lack right belief bog down with considerations of purity and impurity while the person of right belief is convinced about the purity of both the cause and the effect. The contemplation of the eternal nature of the soul is the cause and realization of the pure soul (Samyak Darshan) is the effect.