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Another learned seer wrote that:
“Sangho kovi na taarai katto muulo taheva nippiccho.
Appaa taaraii appaa tamhaa appaa vi jhaanehi.” -Samyagdharshana; (Page 298, Author: Ashokmuni, Publisher: Diwaakarjyoti Karyaalaya, Byaawar (Rajasthan), year 1981)
No ascetic tradition, whether the kaashthaa sangha, the muula sangha or the nishpicchha sangha can grant liberation to the mendicant, only the soul can attain liberation. Hence, develop firm conviction in the soul.
Samyaktva is not transferrable. It cannot be granted to someone. Nor can it be inherited like a family heirloom. In his lifetime, Lord Mahavira ptly described the worldly soul as well as the transcendental soul, bondage as well as liberation, merit and demerit, inflow of karmas and cessation
of the inflow of karmas. But he never gave anyone samyaktva. Even Jain monks, who motivate others to take up the vows, and in a manner of speech, grant them the vows, cannot grant anyone samyaktva. Samyaktva is the inner effulgence, the inward faith. It can only arise inside. The teachings of a preceptor may act as a catalyst in the attainment of samyaktva, but samyakta comes from the inside.
Samyaktva is a lamp, which cannot be switched on from the outside. It comes on on its own. Any external object could serve as the catalyst.
Samyaktva is an art. It can be accomplished by any seeker, irrespective of his religion, caste, creed or clothing. He can recognise the truth, accept it unhesitatingly and live in this world untouched by false belief and delusion, just as the lotus* lives in water, detached, calm and full of joy.
*The petals of a lotus, despite growing in water, are not wet, as water droplets do not stay on them. They flow down. Hence, the lotus remains dry despite its watery home. Similarly, one who has samyaktva may live in this world and yet remain unaffected by it.
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