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Mantra, and recollects the great favour bestowed by the four pillars of the Jain community - sadhu, saadhvi, shraavaka and shraavikaa. This is followed by a study of the nine substances (nine tattvas) as taught by the Jinaas. His study strengthens his faith in their teachings. Whenever possible, he seeks to interact with saadhus and saadhvis. He listens to the recital of the maangalika (chanting of the Namokara mantra by Jain ascetics} and studies Jain scriptures. He then pays his respects to his parents and greets his co-religionists with the salutation 'Jay Jinendra' (victory to the Jinaas}.
"Te dhannaa sukayatthaa te, suraa te vi pandiyaa manuaa.
Sammattam siddhiyaram, sivino vi na mailiyam jehim"
-Atthapaahuda, (moksha pahuda) verse 89 (Page 577, Author: Aachaarya Kundkunda, Publisher: Laadmal Jain Shantiveer Digambar Jain Mandir, Mahaveerji, (Rajasthan), year V.S. 2494)
He is worthy of praise, he is accomplished, he is brave, he is wise who has not sullied his samyaktva, even in a dream. He has followed the path of samyaktva flawlessly and experienced spiritual bliss.
Essence: Samyaktva means accepting the nature of a substance exactly as it is. Having absolutely no doubt in the teachings of the Jinaas is samyaktva.
"Tameva saccham niisankam jam jinehim paveiyam"
-AachaaraangaSuutra, (Author: Lilambai Mahasatiji, Publisher: Gurupraana Foundation, Rajkot (Gujarat), year 1999)
What the Jinaas have adumbrated is the absolute truth. It is beyond doubt.
One who has attained samyaktva is constantly using his discriminative knowledge. Despite being a part of the external world, his internal faith is unblemished. It remains constant.
When samyaktva is attained the soul's disposition is necessarily pure (shuddhopayoga). Although the duration of this pure disposition may be very brief, but even after this duration, samyaktva remains. After that whether the seeker is experiencing auspicious disposition of the soul (shubhopayoga) or inauspicious disposition of the soul (ashubhopayoga), his samyaktva shall remain.
For instance, when an actor is playing the role of a beggar, and doing a very good job of it, he does not forget that he is only playing that role and that in reality he is an actor. Even when he is begging for money as part of his role, he realises that he is enacting that part and that in real life he is an actor, not that beggar. The actor does not need to remind himself of this constantly. He knows who he is. Similarly, after one who has experienced his soul even once, his firm conviction in his gynaanakapanaa (innate ability to see and know} is constant.
This is the everyday life of one who has attained samyaktva.
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