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The unblemished nature of soul, which is experienced when all seven natures of perceptional delusion (darshana mohaniiya), are annihilated is known as viitaraaga samyaktva.
The commentary on Aachaarya Nemicandra's Dravysamgraha categorises saraaga and viitaraaga samyatkva on the basis of nishchaya (absolute and vyavahaara {practical viewpoints and states that,
“Shudhdhajivaadi tattvaartha-shradhdhanalakshanam saraagasamaktvabhidhaanam vyavahaarsamyaktnam vigneyam... viitraagacharitraavinabhootam viitraagasamyaktvabhidhaanam. Nischayasamyaktvam cha gyatavyum." ~Dravyasamgraha commentary verse 41.177.12 ~Samyagdharshana; (Page 321, Author: Ashokmuni, Publisher: Diwaakarjyoti Karyaalaya, Byaawar (Rajasthan), year 1981)
Saraaga samyaktva is known as vyavahaara samyakdarshana and viitaraaga samyakdarshana is known as nishchaya samyakdarshana. Saraaga samyakdarshana is signified by deep and lasting faith in the teachings of the Jinaas on the soul and other concepts. Viitaraaga samyaktva cannot exist without supremely detached conduct.
Now, there is a difference of opinion amongst many learned Jain seers on this point. The learned
commentator on the Dravyasamgraha wrote that viitaraaga samyaktava could not exist without viitaraaga conduct. If we were to accept this as completely correct, we would find it difficult to accept that the Tirthankaras, while they were laymen, as well as Bharata Chakravarti, Rama, the Pandavas, King Shreniika, and others had achieved nishchaya samyaktva, which has been stated in many of our scriptures. But as per the same scriptures, they did not have viitaraaga conduct. They were not even ascetics at that point in time. Hence, it is problematic to accept the above verse of the commentary.
However, we may safely state that viitaraaga samyaktva is definitely present wherever there is viitaraaga conduct. But it is not necessary that viitaraaga samyaktva is always accompanied by viitaraaga conduct. It may exist where there is no viitaraaga conduct.
In order to clarify this, let us see this situation from the perspective of karmic bondage. Samyaktva is attained through the suppression/annihilation/part subsidence-part annihilation of three types of perceptional delusion karmas (darshana mohaniiya) and four categories of unending passions (anantaanubandhii kashaaya). It is the most pure modification of soul-perception. It can be perceived right from the 4th gunsthaanaka. Hence, it may be argued that right from the 4th gunsthaanaka, the presence of samyaktva can be seen. And, the argument may be taken further to state that samyaktva means the presence of a certain amount of viitaraagataa, if not complete, then partial. Hence, owing to the presence of partial viitaraagataa, the samyaktva may be termed as viitaraaga samyaktva.
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