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SAMYAG DARSHAN
Many of us who have been brought up in the Jain tradition have heard the term "Samyag Darshan (Right Perception)" or its equivalent quite often while listening to the monks or to our parents, or while reciting prayers or hymns or while reading the religious books. They all contain one central message: Until we succeed in acquiring the virtuous state called "Samyag Darshan", there can be no liberation. In this article, I would like to discuss this unique Jain concept by answering questions such as: What is it? Why is it so important? What is the process of acquiring it? How do we know whether we have acquired it? If we have acquired it, how do we maintain and reinforce it? How does it relate to the 14 stages of spiritual elevation (gunsthanaks) outlined in Jain scriptures?
Dansan Moolo Dhammo....
Samyagdarshanjnänchariträni Mokshamärgah.
Tattvärthshraddhanam Samyagdarshanam.....
Tuh Sammatte Laddhe.....Jiva Ayayamaram Thanam......... Uvasaggaharam Suttam
Judging from the width and depth of thought that has been given to the subject of Samyag Darshan by Jain seers over many centuries, it is clear that they have held it in high esteem and treated it as the most important goal of human life. They have asserted very emphatically that since Samyag Darshan puts the soul on the path of liberation for the first time, it must be looked upon as a very valuable spiritual achievement. Because of its very high significance, they have described Samyag Darshan in metaphors such as dawn before sunrise, lightening, sudden glimpse of self realization, swift flash of insight, spiritual awakening etc. and regarded it as an indicator of inner spiritual transformation. They have said that without its presence, scriptural knowledge remains merely the information in one's memory bank; neither does this knowledge nor conduct transform into the instruments of liberation. With Samyag Darshan, knowledge becomes Samyag Jnän (Right Knowledge) leading eventually to Samyag Chäritra (Right Conduct) and finally to liberation. Meaning:
Samyag Darshan (synonymous with Samkit, Samyaktva, Bodhi, Samyag Drusti etc) is described as the total faith in the teachings of Tirthankaras and in the truth explained by them about the soul and the laws
Jain Education Intemational
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..Lord Mahavir ....Umaswati
Umaswati
governing it. Samyag Darshan also means having right perception/vision of these core tenets and genuine interest in them. At the very simplest level, it means having an insight as well as conviction to recognize "truth as truth and untruth as untruth" regarding the soul and body and their true nature.
Studying the scriptures, performing rituals, and listening to the sermons are useful steps to get to the initial stage of Samyag Darshan but not sufficient. Until we have clarity about the fundamental truths and unwavering faith in what was enunciated by Jain seers, our scriptural knowledge and other religious activities provide only a limited benefit. Once the truth is known, the vision is clear and the conviction is there, other things start falling in place. Perhaps this can be better understood through the example of a potter who has a diamond in his possession but is unaware of its worth because he is regarding it as just a stone. When he finds out the truth about what he has, its nature and value, and believes in it, his behavior and his actions change naturally and for good. In other words, once his vision and his belief are straight and he has realized the true value, he starts doing the right things.
In the same manner, once Samyag Drashti is obtained, one becomes clear about his goal or focus in life (dhyeya) and then the right conduct falls in place. The clarity of "What" leads to the knowledge of "How" which in turn leads to the "right actions".
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Stage before Samyag Darshan:
The stage before the onset of Samyag Darshan is defined as Mithyatva (first gunsthanak). This stage is considered as one of darkness, soul being under the dark cloud of Darshan Mohaniya (perception eluding) karma. Under its influence, the soul remains spiritually ignorant, possesses wrong beliefs about the reality and lacks a sense of discrimination. He may be knowledgeable but acts with a distorted vision. His thoughts and actions are permeated with attachment and aversion (Rag and Dvesh) most of
14/JAIN DIGEST Fall 2008 www.jainelibrary.org
