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INDIAN PHILOSOPHY
accept-the-truth-when-confronted-in-the-search-for-truth (samyagdrsti), but as soon as he sees the truth directly in deep meditation at the end of his search his readiness-to-accept-the-truth-when-confronted takes leave off as it has fulfilled its mission. So, someone may opine that samyak-darśana in the sense of readiness-to-accept-the-truth-whenconfronted-in-the-search-for-the-truth ultimately becomes merged in darśana in the sense of seeing the truth in deep meditation. Or, one may say that it in the sense of samprasāda (clarity due to removal of all doubts, resulted from seeing the truth) stays along with darśana (seeing the truth). On account of seeing the truth in meditation (pürnasatyadarsana) this clarity (pūrmasamyagdrsti) is attained. Hence seeing-the-truth (pūrmasatyadarśana) takes place first and clarity (samprasāda i.e. pūrmasamyagdrsti) follows it. This seems to be the natural order in their connection. This is one view.
There is another one which is quite right as it stands. Let us see what this another view is. The attitude of the truth-seeker becomes perfect when it becomes completely free from attachment and aversion. It is rāga and dveșa that come in the way of his disinterested, dispassionate and impartial search for the truth. Thinner or subtler his rāga and dveşa become, more disinterested, dispassionate and impartial his search for truth becomes. Without attaining the perfection (=highest purity) of drsti (attitude) he cannot fully see truth even in meditation. When he attains this perfection of drsti he fully sees the truth or transcendental reality in trance or meditation. Truth-seeker first becomes vitarāga. And as soon as he becomes vitarāga he fully sees the truth. A man cannot assume the role of a truth-seeker unless and until he decides to be disinterested, dispassionate, unattached and calm. He becomes truth-seeker only if he determines to be vītarāga. To attain the perfection of drsti he strives for getting rid of attachment (rāga). Gradually he progresses. He achieves perfection of drsti as soon as he completely destroys rāga and becomes vitarāga. This is the reason why perfect drsti is equated with vītarāgatā. And vītarāgatā automatically gives rise to and co-exists with the seeing of the truth (darśana). According to this view, seeing-of-the-truth (pūrņadarśana) follows the perfection of drsti (pürnadrsti).
We shall have no occasion to deal with this darśana as there is no difference of opinion regarding it among the Jaina thinkers as also among the thinkers of the Jaina, the Buddhist and the Sankhya-Yoga philosophies. All consider this darśana to be the nature of citta