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"Akshaagynaanam ruchirmohaadehaadavritam cha naasti yat
Aatmanyasminshiiviibhuute tasmaadaatmeva tatrayam" - Upasakadhyayana Kalpa Verse 21.234 (Publisher: Bhartiya Gyaana Pith, Varanasi, year 1964)
When the soul is liberated, the sensory organs cease to perceive anything, delusion ceases to create any desire and the body does not move. Hence, perception, knowledge and conduct are all connected with the soul and not with the body.
Here, it is important to understand that many people who may not have perfect knowledge of the scriptures can still have samyaktva. Their samyaktva may not be evident from the gross or vyavahaara viewpoint. But from the subtle viewpoint, it exists. This is why, in the Panchavastuka nishchaya samyaktva (subtle enlightened perception from the absolute/transcendental viewpoint) is described as 'shuddha aatmaparinaama' {purity of the soul's disposition What is ‘shuddha aatmaparinaama'? It is the pure disposition of the soul wherein the soul remains ‘aatmapratyaksha' {immersed in itself; and does not taint itself with any feelings of likes and dislikes. This is why Aachaarya Hemachandra has also described the three jewels of samyaktva as being one with the soul in his 'Yogashastra'.
"Aatmaiva darshana-gynaana-chaaritraanyathavaa yateh
Yattadaatmaka evaisha shariiramadhishthati” - Yogashaashtra (Author: Aachaarya Hemchandraji, Publisher: Mahavira Jain Vidyaalaya, (Gowaaliyatank) Mumbai, year 1949)
The soul of the renunciant seeker is samyak gynaana, samyak darshana and samyak chaaritra {enlightened perception, knowledge and conduct since the soul and the three jewels (samyak darshana, etc.) are one and the same.
As per Jain philosophy, the three jewels (samyak darshana, etc.) are the chief attribute of the soul. These three jewels make up the parama tattva supreme real). The soul is faith, the soul is knowledge and that which follows the true conduct is also the soul. The soul develops deep and unshakeable faith in itself after meditating upon itself.
The attributes of deep and unshakeable faith in the deva (Tirthankaras, guru {preceptors who follow the five major vows as described by the Tirthankaras} and dharma (the teachings of the Tirthankaras) are seen as definitive indicators of vyavahaara samyaktva {enlightened perception from the practical/empirical viewpoint. But this can only be true when the soul has deep and unshakeable faith in itself, its true nature and distinctness from the body.
Else, when the soul has experienced itself.
Else, when the soul has deep and lasting faith in itself.
