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teacher's preachings, broods over them and tries to practise, obey and experience them. Second type is spiritual samakita.or samyaktva, on acquisition of which one comes to recognize one's self. Such samyaktva brings internal transformation in an aspirant. This transformation means that he is free from.. ignorance (mithyātva). If one gets very unhappy and restless on getting physical illness, he is not a samyaktvi; he is mithyātvi (having perverted faith), the reason being that a real samyaktvī has no body-consciousness. A samyaktvi is firmly set on the path of self-realization, with the result that his kaṣāyās are subsiding; for him this samsara (mundane life) is nothing but a burden, he is full of compassion, not only towards others, but also towards himself, i.e. towards his own self, because he never blemishes or spoils his self by getting into passions. He is a devotee of real God, pure religion and pious teacher and thus he is on the path of emancipation. In short, one can be said to have accomplished samyak darsana, if one can experience or realize self or soul, being free from passions like attachment, ego etc..
12) Kaṣāya (Passion ) : Kaṣāya is a Jain term. It means raga (attachment), dvēṣa (repulsion) and mōha (delusion) or krödha (anger), māna (pride or ego) and lōbha (greed). Kaṣāyas are divided in various categories,
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