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Niyamasara
नियमसार
(saraga), and without-attachment (vītarāga). Right faith withattachment (sarāga samyagdarśana) is characterized by signs such as tranquility - prasama; incessant fear of worldly existence - samvega; compassion for the worldly beings - anukampā; and keen intellect based on the teaching of the Scripture and the preceptor - ästikya. Right faith without-attachment (vītarāga samyagdarśana) is solely the purity of the soul. Knowledge of substances, the soul (jiva) and the others, as these are, is right knowledge (samyagjñāna). The use of the adjective 'samyak' with knowledge wards off faults in knowledge due to doubt (samsaya), delusion (vimoha or anadhyavasaya), and error (vibhrama or viparyaya).
Alternatively, right faith (samyagdarśana) is the faith in the substances of Reality without these three imperfections - wavering (cala), contamination (malina), and quivering (agaḍha). Right faith (samyagdarśana) is said to be wavering (cala) when it wavers for a short time. Due to this imperfection the right-believer (samyagdṛṣṭi) may perceive Lord Santinatha as the bestower of tranquility and Lord Pārsvanatha as the destroyer of calamities. In reality, though, there is no such difference between any of the twenty-four Tirthankara. Right faith (samyagdarśana) is said to be contaminated (malina) when, for a short time, it gets mired with impurities like doubt (śańkā). Right faith (samyagdarśana) is said to be quivering (agaḍha) when, like the stick in the hand of an old man, it keeps on shaking without leaving the hand. The right-believer (samyagdṛṣṭi) with this imperfection may perceive particular temple or idol as his own and some other temple or idol as belonging to others.1
Right knowledge (samyagjñāna) is the power of discrimination between what needs to be accepted - upadeya - and what needs to be rejected - heya. Such knowledge leads to the science-of-discrimination - bhedavijñāna - that expounds utter distinction between the soul (jiva) and the non-soul (ajiva) substances.
1- Asadhara's Dharmamṛta Anagara, p. 156-157.
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