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Gatha 21.227 of the Upaasakaadhyayana Suutra says that,
"Saraaga-vitraagaatmavishayatvaadda dvidhaa smrutamm."
Upasakadhyayana Kalpa, Verse 21.227, (Page 108, Publisher: Bhartiya Gyaanpith Prakaashan, Delhi, year 1944)
From the perspective of the attached and detached soul, samyaktva is split into saraaga samyaktva and viitaraaga samyaktva.
Let us now examine the attributes of saraaga and viitaraaga samyaktva:
"Samveg-prashamaastikyakaarunya vyaktalakshanamm.
Saraagam patupabhigyneymupeksha lakshanam param." ~Amitagatishraavakaachaara, verse 2.66
~Samyagdharshana; (Page 316, Author: Ashokmuni, Publisher: Diwaakarjyoti Karyaalaya, Byaawar (Rajasthan), year 1981)
Aachaarya Amitagati explains the attributes of saraaga and viitaraaga samyaktva as under:
The samyaktva that displays the qualities of prashama (suppression), samvega (desire for liberation}, aasthaa (faith and karunaa (compassion) is known as 'saraaga samyaktva' and the samyaktva that does not display these qualities and in fact displays a quality completely different from these (although all of the above qualities are very good, yet they still have kind of attachment connected and in viitaraagataa there is no attachment, even to the good qualities.), i.e. viitaraaga {supreme detachment) is known as viitaraaga samyaktva.
The question that may arise is that since a sense of devotion and faith (shubha raaga) towards the true god, true preceptor and true religion is seen as an indicator of samyaktva, should we then consider samyatkva to be the cause of devotion and faith (shubha raaga)?
The answer to this is: Attachment is present in the living being well before the dawn of samyaktva. As samyaktva draws closer, the living being experiences a lessening of attachment. And the direction of this attachment undergoes a change. Earlier, the attachment was towards family and possessions. Now, this attachment shifts towards the true god, true preceptor and true religion.
Despite that, at the end, one has to ascend towards viitaraaga samyaktva (supreme detachment).
Aachaarya Shivakoti explains the difference between both types of samyaktva:
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