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Knowledge without samyaktva is not true knowledge
Wish is a kind of desire. It can be with desire and material cravings. Only the deep and lasting desire to know the true nature of the soul is known as samyaktva. It is the only pure manifestation of consciousness. Only he who is without attachment can be said to have true tattva ruchi (desire to know the true nature of reality}. Interest in knowing more about the temporal world is incompatible with samyaktva.
Let us understand this with the help of an example:
Once, a Jain layperson introduced the scholar Francis Oliver Lumbuck to a learned Jain monk. Lumbuck was a soft-spoken contemplative gentleman who was a scholar of theosophy and philosophy. He had great command over Sanskrit and Prakrit. His conversation was peppered with appropriate citations from Uttaraadhyayana Suutra, AachaaraangaSuutra, Bhagavati Suutra and Kalpa Suutra. Evidently, his study of Jainism was extensive. Despite his wide scholarship, he was deeply interested in knowing the ultimate reality. Whenever he got the opportunity, he would immerse himself in discussions on reality.
The learned Jain monk addressed the scholar and said that since he was such a fine scholar of the ancient Jain scriptures, and had spent so much time contemplating and reflecting upon ahimsa (non-violence) and anekaanta {doctrine of the many-sidedness of reality), he must certainly be a vegetarian. The scholar smiled and admitted that he had not given up meat eating.
The monk then asked him why he had studied the Jain scriptures. The scholar replied that he had studied Jain scriptures and philosophy in order to become a recognised scholar on the subject. And find employment in his country as a good teacher. The monk was astounded on hearing how deeply the scholar was interested in knowing the ultimate reality.
The scholar could use his finely honed logical ability to answer the most difficult questions on Jainism. But his interest was not directed towards his soul's liberation. It was motivated by worldly factors. This example is sufficient to show us that in the absence of samyaktva, any knowledge is merely information.
Just as a spoon dipped in various tasty foods shall never experience the taste of any; one may have studied the scriptures deeply and be skilled at commentating upon them, but if one lacks samyaktva, one shall never know the ultimate reality
What a profound thought!
This is why "It is one thing to have the knowledge and quite another to be firmly convinced of it." Knowledge gained merely to attain recognition, earn money or establish one's intellect or show off one's scholarship can never help the soul attain liberation. That kind of the knowledge is tainted with
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