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Aachaarya Angaaramardaka was not without external knowledge. He had dravya charitra {he followed the prescribed conduct for a monk without firm conviction in the teachings of the Jinaas). In the absence of samyaktva, his knowledge and conduct could not help him on the path of liberation. He was known as an abhavya soul {soul utterly incapable of attaining liberation despite following the code of conduct for Jain monks in the most diligent manner possible owing to lack of samyaktva and its innate inability to attain samyaktva). This is what is being sought to be explained in this example.
The Panchadhyayi says something similar: "Yat punardravyachaaritram shrutagynaana vinaa'pi drig. Na tattvagynaanam, na chaaritramasti, chet karmabandhakrita.”
Panchadhyayi, verse 2.769 (Page 334, Author: Pandit Raajmal Publisher: (Page 272, Publisher: Ganeshvarni Digambar Jain Sodh Sansthaan, Varanasi, year 1986)
In the absence of samyaktva, mere external conduct and knowledge do not know the ultimate reality, do not appropriate conduct and merely cause karmic bondage.
In the above case, both knowledge and conduct are present but in this case, both shall cause karmic bondage. Thus, there is no importance of knowledge and conduct if samyaktva is missing.
Samyakdarshana makes knowledge and conduct samyak.
Samyaktva is what makes knowledge and conduct samyak. After one's perception becomes samyak, his knowledge and conduct also become samyak. In fact, it may be safely stated that samyaktva
gives rise to abhuutapuurva {unprecedented knowledge and conduct. The shuddhopalabdhi {attainment of the pure state of knowledge only appears when samyaktva is attained. And the highest form of correct conduct, known as shuddha bhaava (pristine disposition), only occurs once the soul attains samyaktva. Hence, samyak darshana is the cause of the knowledge and conduct becoming samyak. This is the uniqueness and importance of samyaktva.
We may conclude that wherever the lamp of samyaktva is lit, the darkness of ignorance vanishes. Both false belief and nescience disappear from the soul which has attained samyaktva.
Aachaarya Amitagati tries to establish this with sound reasoning,
“Samyaktvaadhyushite jiive na agynaanam vyavatishthate. Bhaasvataa bhaasite deshe tamarah kiidrishii sthitih.” -Amitagatishraavakaachaara, Verse 2.68 (Page 37, Author: Aachaarya Amitagati, Publisher : Mulchand Kishandas Kapadia Digambar Jain Pustakaalay, Surat, year V.S.2015)
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