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Samyaktva from the Point of View of Origin
The redoubtable Aachaarya Umasvati has written that,
"Tanniisagaardadhigamaaddha" ~ Tattvaarthasuutra, Verse 1.3 (Page 9, Author: Aachaarya Umasvati, Publisher: Gujarat Vidyaapith, Ahmedabad (Gujarat), year 1930 1st edition)
Samyaktva originates in two ways. Spontaneously and upon studying.
Nisargaja Samyaktva: Nisargaja means, that which occurs in nature, on its own. Freely and spontaneously. Without making any effort to achieve it. When one attains samyaktva on one's own, without the help of any external catalyst, help, guidance, sermon, teaching or discourse, through one's own self-realisation, it is known as nisargaja samyaktva. This kind of samyaktva does not require any external factors. The soul realises it by itself. And the true viewpoint enlightens the inner being of the seeker. This lamp of self-realisation, self-awakening is also known as enlightenment or enlightened perception. The soul is the nimitta {catalyst) as well as the upaadaana substantial cause) in the attainment of this kind of samyaktva.
In the auto-commentary to the Tattvaarthasuutra, Aachaarya Umasvati explains that the soul has the conative attributes of knowing and seeing. These attributes are intrinsic, inalienable and inseparable from the soul. This is why they are known as the lakshanas {inalienable attributes of the soul. Since eternity, the soul has been stuck in the cycle of transmigration and experiences sorrow and happiness based on the karmas it has bound through its own attachment and is reborn innumerabletimes as a human, demigod, sub human beingor hellish being. Because ofits own attributeof knowing and seeing, the soul, despite having false beliefs since eternity, achieves the unprecedented and incomparable act of attaining samyaktva on its own, without the help of any external catalyst. In this case, the soul itself is the saadhaka {seeker}, the saadhya {the final destination and the saadhana (means to achieve the destination. This kind of samyaktva is known as nisargaja samyaktva. From the absolute (nishchaya) viewpoint, when the soul realises itself through its own substantial cause (upaadaana kaarana) then nirgaja samyaktva is said to have been achieved.
A question that may arise in the mind of the reader is that in the case of nisargaja samyaktva, as there is no need of exterenal nimitta for attaining samyaktva. But was there any need of nimitta in pevious births, which helped one to attain samyaktva in the present birth.
There are two opinions in this matter.
(i) One school of thought believes that while the soul does not come across any catalyst in the life in which it attains nisargaja samyaktva, but in a previous life, the soul is certain to have benefited from
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