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Hence, true perception is not merely seeing with the eyes or the other senses, but seeing with complete concentration, involving all the faculties of the mind as well as the senses - seeing the subtle along with the gross and obvious.
"Aalokaastu chakshuraadinimittatvaat sarvasansaarijiiva saadhaaranatvaanna mokshamaarge yuktah."
Sarvaarthasiddhi; Verse 1.11(paragraph) (Page 7, Author: Aachaarya Pujyapada, Publisher: Bhartiya Gyaana Pith Prakashan, Delhi, year 1989 4th edition)
What we think is reflected in our conduct. As per the quotation, one sees what one wants to see, external vision is determined by one's mindset. If one's heart is full of universal compassion, amity and friendship, one cannot see any enemies in the outside world. When Lord Mahavira was asked who his enemies were, he said:
"I have no enemies. I am friend with all living beings.” - Samyagdharshana; (Page 4, Author: Ashokmuni, Publisher: Diwaakarjyoti Karyaalaya, Byaawar (Rajasthan), year 1981)
There were many who were opposed to Lord Mahavira but Lord Mahavira never considered his opponents to be his enemies. Gautama Ganadhara was his most ardent follower and foremost devotee, and Makkhali Goshalaka, his most vituperous critic. How ever he did not discriminate between them. This is because of his inward perception. His inner disposition was one of supreme detachment and hence he did not see anyone as his opponent, rival or enemy. This tranquil inner disposition is the true 'darshana' {perception.
Samyak darshana {enlightened perception is the path of liberation. Hence, the word 'darshana' here is not restricted to drishti {vision}. It extends to 'nishchaya' {conviction, resolution and certainty). Vision could be right or wrong. One's convictions could be right or wrong. Hence, the word 'samyak’ {appropriate/correct/right/true/laudable/worthy of praise/rational/enlightened} is used as a prefix to the word 'darshana' {vision/conviction to denote enlightened perception of an object, free from the flaws of wrong understanding, partial understanding, misunderstanding, misapprehension, etc.
As the inner vision awakens, external understanding also undergoes a transformation. Hence, the seeker begins to develop and sharpen his discriminative knowledge, realising the distinctness of his self from others, and experiencing his true self. This is the true dharma, the true religion. This is the onset of enlightened perception, on the basis of which he can clearly distinguish between his acts of mind, speech and body which help him in his quest for liberation and which hinder him in his quest. With profound clarity and insight, he gives up all activities of mind, speech and body, which come, in the way of his spiritual quest.
