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I am the Soul are. Her self-experience is supreme but the practice is concealed, which ordinary people cannot understand. So this is how the satpurushas practice. And that is why they are beyond all mental happiness or sorrow, peace or disturbance.
If the disciple follows the orders of such Sadguru with an unwavering faith, then there is no doubt that he will attain the state of pure samakit.
When there is a deliberation over the Sadguru's preaching and his orders, with an appropriate feeling of faith, the attraction for external substances – paradravya - begins to decline. As the deliberation over the self increases, the deliberation of the par reduces. Ultimately, when the bheda vijnana of atma-body appears, the tendency of wandering outside begins to stabilise on the inner self. Then it does not have any necessity to go out at all. The treasure of unimagined, secret powers lying within, holds the activities within the self. Where there is a perception of the self, the atma becomes engrossed in that experience. Well, that is niscaya samyaktva.
Such samyaktva is one and unbroken. There are neither types nor any parts in it. All the types of samyaktva that have been told are from the vyavahar point of view. For academic interest, the types of samyaktva mentioned are – 1. Adjna samyaktva, 2. Marga samyaktva, 3. Upadesha samyaktva, 4. Sutra samyaktva, 5. Beeja samyaktva, 6. Sankshepa samyaktva, 7. Vistar samyaktva, and 8. Artha samyaktva. These eight samyaktvas have been mentioned according to their genesis. Samyaktva can occur on account of any reason, but these are all the types mentioned according to vyavahar.
The other two types that have been mentioned are, 1. Avagadha samyaktva and 2. Paramavagadha samyaktva. Avagadha samyaktva means Kshayika samyaktva. Kshayika samyaktva is that which occurs at the fourth gunasthana in the
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