Jain Journal 2000 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 32

30
JAIN JOURNAL : Vol-XXXV, No. 1 July 2000 advancement. In the absence of samyag-darśang, neither knowledge can be samyak (right or enlightened) nor conduct can be samyak It was probably keeping this in mind that Shrimad Rajchandra observed:
koi kriyājād thai rahya suhkajñān ma koi
māne märg mokşaņo karunā upje joi. Some are entangled in barren rituals, others stuck in knowledge dry, And in these they view a road to liberation. I have pity for these.
If a person is not convinced of the existence and reality of sentient being (jīva) and its special characteristics (such as consciousness, performer of actions and liable for the results thereof, etc.), he would remain deeply engrossed and attached to his body and sensual pleasures. This will result in the adoption of the attitude of aggressiveness and possessiveness, which militate against social harmony, peace and well-being of mankind. Peace can be achieved only through contentment and fellow feeling.
Characteristics of Samyag-darśana
In addition to the above-mentioned prerequisities of Samyag-drsti, there also are certain other characteristics, the so-called limbs or component parts of samyag-darśana One of them is unshakeable faith or conviction in the existence and reality of self and non-self and in the doctrine of Anekānta (Non-absolutism). This faith is not blind faith or mental slavery since it is in fact a decision arrived at after mature consideration and understanding of things. A Samyag-dęsti is aware of the limitations of thinking and the harmful effects of frustration. Therefore, after deliberating on different aspects and viewpoints he wants to arrive at rational decisions and be free from skepticism or doubt (Nihsānkita). He knows that doubt kills decision and without an act of decision an individual is unable to muster enough courage to go forward. This faith in Self or atman enables him to attain a sort of mental equilibrium and consequently he does not fear death, pain, censure, insecurity, etc. He becomes modest, forsaking all pride of learning, honour, family, affluence, etc. and desire with regard to the future. Eventually, he wants to be Niķkānkṣita (free from desires for worldly things).
A Samyag-drști, having an open mind, ever eager to learn from history and experience and grounded in Anekānta, scientific outlook and rational thinking, is not slave to customary beliefs or conventions or vested interests. He is thus free from delusive notions and follies (Amudhātas). As he has gained true insight about the reality of things, the self and non-self, he is free from disgust (Nirvicikitsā), and feels no