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91
Praśamarati
222. The complete and unshakable faith in these nine Concepts of Reality/Substances, as : "These Concepts are the Truth”. is called Samyagdarśana. This quality of Samyagdarśana is attained by anyone in two ways called Nisarga (born without the help of any outside influence, naturally), and Adhigama - attained with the help of outside influence, through knowledge.
223. 1) Learning the practices shown by the Omniscient (Śikṣā) 2) Learning the scriptures (Agamopadeśa), and 3) Listening to the discourses of the great saints (Agama-śravaņa), these are synonymous with Adhigama. Alternatively, they are the external influences which lead to the birth of Samyagdarśana. 1) The pure internal changes taking place. 2) The changes through one's own personality, these are synonymous with Nisarga, since there is nondependence on any external influenence in these methods.
224 & 225. Given above is the description of Samyagdarśana. Mithhyātva is of three types : 1) Anadhigama - not having faith in the correctness of the nine Concepts of Reality. 2) Viparyaya - Having faith that some other Concepts describe the Reality. 3) Samśaya - Having doubt whether these nine Concepts are the correct ones or not. The right knowledge is of five types (see verse 194). Out of these, Mati and Sruta Jñāna are Parokșa (derived by the help of the senses and mind). The Avadhi, Manaḥaparyaya (derived directly by the power of Avadhi, Manaḥaparyaya and Kevala Jñāna are Pratyakṣa (derived directly by the power of Ātman alone, without the help of the intermediaries of the senses and mind.)
226. The above is a description of knowledge in a general sort of a way. The further sub-divisions of the five types of Jñāna, and understanding the subject matter of these sub-divisions, leads to a far more exhaustive understanding of the subject of Jñāna (knowledge). In one Jīva there can be one, two, three or four types
