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are contained in this thesis, but those who have the persistence to go through the various text passages on samyaktva will benefit from the crucial nuances that the Sanskrit and Prakrit languages are capable of. What emerges is a cartography, a map that indicates the meandering of our perceptions, the lapses of virtue, the fallacies, the delusion. Simultaneously it shows, as in a maze, how one can proceed, how to weigh one's present state, how to determine progress step by step until, finally (in 1.2.15), liberation through samyaktva dawns. The 'mind map' displaying a psychologically advanced insight into the human condition - so taken for granted and considered normal, yet so wrought with hopelessly entangled knots caused by karma - then becomes a map of increasingly enlightened perception.
Such an extensive study of samyaktva is an exercise in itself. In this thesis the long tour from mithyātva, false view, to samyaktva (or samkit in the author's Gujarati), right view, has a value of its own, yet it is also brought into a dynamic relation with quotidian existence. For those in Jainism who are not ascetics, i.e., the majority, daily life is the arena, the test case, the learning curve. And this is how we now proceed, through a dialogical interlude (section two), which brings an encounter between ideals and practices of representatives of other religions with managerial perspectives from the author's company, to an engaged discussion about putting ideals into practice, in section three.
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