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THE ENLIGHTENED VISION OF THE SELF
so common and prevalent in modern day life.
Samnega results in a man having great enthusiasm for righteousness and avoidance of evil deeds. The obverse of samaega is rireda or a spirit of renunciation. Some consider it a separate characteristic. It leads to disinterest in sensual pleasures, disenchantment with worldly things and possessions and detachment or renunciation in life. Detachment is not indifference to world; it means that one is not subjectively attached to something. Renunciation is not going to the forest but absence of attachment to worldly objects and persons.
Yet another characteristic of samyak darshan is arukampa (compassion), which is both negative and positive. In its negative sense, it is ahimsa (non-violence). In its positive sense, it is compassion, goodwill, and fellow-feeling. The four-fold bhavana (feelings/ reflections or mental dispositions) of maitri (amity or fellow feeling towards all living beings), pramoda (appreciation of the merits of others), karuma (unstinted sympathy and compassion for those in distress), and madhastha (equanimity towards the perversely inclined) are considered part of anikampa and are the golden principles for social intercourse and a happy, peaceful life in the world.
A stikya is firm conviction in regard to the principles of Truth. It may be said to correspond to six fundamental truths of Shrimad Rajchandra, viz. the soul exists; it is eternal; it is the author of its activities; that therefore it is responsible for the consequences of its activities; it aspires for liberation; and that there are means to achieve liberation. Sansakdarshan (enlightened vision), samjakmana (enlightened knowledge), and samakcharitra (enlightened conduct) combined are the means to achieve liberation (moksha).
The affirmation, faith or conviction (astikya or shraddha) about the existence of soul, distinct from the non-Self, is a necessary prerequisite for samakdarshan It forms the basis of understanding the reality of things or the fundamentals of life (tattras) and leads to spiritual awakening and advancement. In the absence of sangukdarshan neither can knowledge be considered sarjak (enlightened) nor conduct be called samyak. It was probably keeping this in mind that Shrimad Rajchandra observed:
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