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APPENDIX II
491
The knowledge, which is functioning in the form of right sensory knowledge and right scriptural knowledge, by the process of gradual increase, assumes the form of omniscience; from the viewpoint of right knowledge, both are of same category.
Further, the functioning of the dispositions of this true believer is of two types - Savikalpa (rambling) & Nirvikalpa (non-rambling, fixed). There, that disposition which is engaged in passional acts or in the activities of worship, charity, study of Shastras etc. is to be known as Savikalpa (rambling, not fixed).
Question: How is right belief (Samyaktva) found existing when the dispositions indulge (ramble) in auspicious-inauspicious forms?
Answer: An accountant of a firm acts on behalf of its owner. He also states such acts to be his own and in this process becomes happyunhappy also. While performing such activities, he does not think of the separateness of his own identity from that of the owner, but in his inner heart, he entertains the belief that this is not my work. Doing such activities (with such feelings & belief) that accountant is honest. If by stealing the wealth of the owner, he considers such wealth to be his own, then the accountant is a thief. Similarly, the true believer while indulging in auspicious-inaulspicious activities & dispositions in the state of the rise of karmas might get absorbed in those dispositions, nevertheless, in his inner heart, he entertains such belief that this is not my work. Ifhe believes the bodily activities of observance of vows, continence, etc. also to be his own, then he is a misbeliever. So, such are the Savikalpa-Parinama (rambling dispositions).
Now the process of attaining Nirvikalpa-Parinama (non-rambling state of thoughts and dispositions) through Savikalpa (rambling state of thoughts and dispositions) is being described.
The same true believer sometimes strives for meditating on the nature of the self-soul; there firstly he discriminates between the self and nonself, determines the nature of his soul only as the lighthouse of sentience devoid of Nokarma (body etc.), Dravya-karma (Karmic matter) and Bhava-karma (psychic dispositions); afterwards the thought of nonself objects also disappears; only the thought of the self-soul continues. In such state of thought, he establishes the
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