Fundamentals Of Jainism

SR No.: 034058
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: Veer Nirvan Bharti
Publication Year: 1974
Total Pages: 129
Language: English
Classification: Book_English
File Size: 5 MB

Page 95

STAGES ON THE PATH
87
do at any particular moment of time in the course of his onward progress on the Path.
To understand the philosophy underlying the arrangement of the gunasthanas, it is necessary to bear in mind the fact that the attainment of every ideal requires : (i) the determination to know the precise truth, i.e., the
proper attitude of enquiry. (ii) exact knowledge of the thing to be attained, together with
a steady, unchanging belief, or faith, in the possibility
of its attainment, and (iii) exertion in the right direction, that is the proper conduct.
To put the same thing in the language of the Jaina Siddhanta, Right Faith, Right Knowledge, and Right Conduct are the three jewels which enable their possessor to enter into the holy Abode of Gods. Of these three, Right Faith* Feria precedes Right Knowledge, RR while Right Conduct a fra is a characteristic of those alone who have almost perfected
*The word faith, it may be pointed out here, is a somewhat unsuitable equivalent for the 'sumyaga darsuna' of the Jaina Siddhanta, though usually employed as such. The idea-underlying, sumyaga darsana, described as the cause of samyaga jadna, is that of a proper insight into the nature_of things which is necessary for the knowledge of truth. The man who acquires this true insight, or point of view, is characterised by an attitude of mind determined to know the precise truth at all costs, as distinguished from that which may be satisfied with half-truths, agreeable to one's preconceived or prejudiced views. This attitude would naturally give rise to right knowledge in due course of time, and would itself arise, as stated in laina Philasophy, on the destruction, or quiescence, or partial destruction and partial quiescence of those energies of karma which rob the mind of calm, dispassionate judgment. These energies comprise the three kinds of mithydtva (Nos. 17-19) and the ananténubandhi type of the four kashayas, anger, pride, deceit and greed (Nos. 20-23). Thus, san'aga dardantis as much the natural attribute of the soul as samyaga jnana, and is brought into manifestation by the destruction or loosening of the karmic bonds.
So far, however, as faith is concerned, it might signify assent to the word of another or firmness of belief. It is acquired either as the result of study or meditation, or under the influence of surroundings, as in the case of parental religion which men generally adopt without enquiry. Knowledge is, however, heessary in either case to keep it from. wandering away from rationalism. Ior faith without knowledge is only a form of fanaticism, incipient or full fledged.