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CHAPTER-IX
473
to be the believer of Deva etc. And in the belief of Tattvarthas thought is prominent. One who contemplates on Jiva etc. Tattvas in his Upayoga is called believer of Tattvas. In this way, prominence is found: So, both of these do become the cause of right faith in the case of some Jiva; but their existence is possible even in a misbeliever; therefore, these are described to be Vyavahara Samyaktva.
And in the belief of self-nonself or in the belief of self-soul only, the prominence is of absence of perverse determination. One who has discriminative knowledge of self-nonself or realises self-soul, is chiefly devoid of perverse determination. Therefore, the possessor of discriminative knowledge or realiser of self-soul; is stated to be true believer (Samyagdrishti). Thus chiefly the belief of self-nonself or belief of self-soul is found in a true believer only. Therefore, these are stated to be Nischaya Samyaktva.
This description is from the prominence point of view. Minutely speaking, all these four differentias are apparently found in a misbeliever and truly found in a true believer. If these (four differentias) are found merely in an apparent form, then, without being the rule, these are attributed to be the traditional cause and if these are found in their true form, then they are, as a rule, direct causes. Therefore, these are termed as of Vyavahara (conventional) forms. It should be known that the belief, devoid of perverse determination, which is evolved due to their instrumentality, is Nishchaya Samyaktva (real right faith).
Question: In many Shastras it is stated that the soulitself is the real right belief (Nishchaya Samyaktva) and rest all is Vyavahara (convention); how is it so?
Answer: The belief evolved, devoid of perverse determination, is the nature of the soul itself; there, from the indivisibility point of view, there is no difference between soul and right belief. Therefore, from real point of view, the soul itself is stated to be the right belief. Rest all are mere instrumental cause of right belief or by imagining distinction, the soul and right faith are stated to be different. In this way, rest all are stated to be Vyavahara.
Thus, Nishchaya Samyaktva and Vyavahara Samyaktva are the two kinds of Samyaktva.
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