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flourish. And one day, the fruit of liberation may be attained.
When is all this possible? When the roots of samyaktva are strong and steady. In the absence of the roots of samyaktva, the tree does not remain firm for a long time. None of limbs remain steady for a long time.
This has been described as under by Aachaarya Kundakunda.
"Jaha muulammi vinatthe dumassa parivaara natthi parviaddhi. Taha jinadansanabhatthaa muulavinatthaa na sijjhanti."
~ 'Darshana Prabhrita", "Atthapaahuda" Verse 10 (Auhtor: Aachaarya Kundakunda, Publisher: Shantiveer Digambar Jain Mandir, Mahaveerji, (Rajasthan) year V.S. 2494)
Just as a tree with dead roots does not flourish
Those who lack the roots of teachings of the Jinaas cannot attain liberation.
In conclusion it may be stated that truthfulness, non-violence, self-control and penance can only remain where there is samyaktva. These qualities cannot remain in the absence of samyaktva. The path of asceticism and the lay path, both remain pure and blemishless in the presence of samyaktva.
Whenever any householder chooses to follow the 'shraavaka dharma' (the lay path) and decides to practise the 5 anu vratas (minor vows), the 3 guna vratas (multiplicatory vows} and the 4 shikshaa vratas (disciplinary vows), he/she has to first accept samyakdarshana. This is because samyakdarshana is the foundation of the layman's dharma.
Samyaktva is the foundation of penance and renunciation
The Aupatika Suutra describes several ascetics. Lord Mahavira called their asceticism as baala tapa {the uninformed penance of a child). Any penance, which is carried out without a goal and which is not accompanied by self-realisation or samyaktva is known as baala tapa.
This is why it has been said that,
"Maase maase u jo baalo kusaggena tu bhunjaye.
Na so suyakkhaayadhammassa kalam agghai solamsi."
-Uttaraadhyayana Suutra; Verse 9.44 (Page 171, Author: Lilambai Mahasatiji, Publisher: Gurupraana Foundation, (Parasdham, Ghatakopar) Mumbai, year 2009)
If one has not attained samyaktva and through it knowledge of the eternal qualities of the soul, one could practise 30 day fasts upon 30 day fast and break the fasts by consuming only as much food as would remain on the pointed edge of a blade of 'kush' grass; and yet he would not attain even the fraction of the dharma of the soul.
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