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While seated on the back of an elephant, Marudevi mataa saw Tirthankara Adinatha in his samosharana {divine platform upon which the Tirthankaras give their sermons) and saw the hundreds of Indras {kings of celestial beings serving the Tirthankara with great devotion and humility, and this scene helped her attain samyaktva. But ultimately, she attained the samyaktva, through the substantial ability of her own soul to attain and hold samyaktva. So even though her having seen Tirthankara Adinatha may have been a factor, ultimately she attained samyaktva on her own.
Thus, one may harmonise the two schools of thought.
Adhigamaja Samyaktva: Samyaktva which is attained with the help of external factors such as the teaching, inspiration or guidance of a preceptor, study of scriptures or any other external means is known as adhigamaja samyaktva.
In his auto-commentary on the Tattvaarthasuutra, Aachaarya Umasvati gives many synonyms for adhigama {to read, to study, to discover). He gives the following terms: Abhigama {to go near, to approach, to get, to undertake, to gain), Aagama {scriptures that record the teachings of the Tirthankaras, nimitta {catalyst), shravana (listening, hearing), shiksha {teachings, education, upadesha {teachings, sermon, discourse
Thus, the samyaktva which is attained with the help of external catalysts, the teachings of others, by listening to the teachings of the Tirthankaras and by reading and studying the scriptures which record their teachings is known as adhigamaja samyaktva.
In other words, the samyaktva, which is attained because of an external factor is known as adhigamaja samyaktva.
Just like in the case of nisargaja samyaktva, the upaadaana shakti {intrinsic ability of the soul} to attain samyaktva and svaruupa shuddhi clarity of self-perception} is absolutely essential. But the presence of external factors is also required in the case of adhigamaja samyaktva.
Samyaktva from the perspectives of nishchaya naya {absolute/transcendental viewpoint} and vyavahaara naya {practical/empirical viewpoint}
Nishchaya naya believes if a person has true understanding and true faith, how can virati {desire to give up the trappings of worldly life; not be there? Hence, if there is no virati, it may be said that the understanding and faith are both false. Had there been true understanding and faith, how could so much anger, arrogance, artifice and avarice coexist with it? If a person has true understanding and faith, attachment towards worldly pleasures and aversion towards worldly sorrows should also not be there.
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