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Jaina Path of Purification (Liberation)
Acarya Haribhadra in his Yogadṛṣṭisamuccaya traces the spiritual evolution through eight yogic drstis (visions). They are-Mitrā, Tārā, Balā, Dīprā, Sthira, Käntä, Prabha and Pară. That drști where the primary good qualities like politeness, compassion, friendliness, absence of the envy of the meritorious, desire for the attainment of spiritual welfare make their appearance is called Mitră. And in attaining this dṛsti, one attains the first guṇasthāna, says Acarya Haribhadra. Thus, the first gunasthana is the primary stage where good qualities manifest themselves. Yet it is given the name 'Mithyatva', because at this stage right faith or inclination has not manifested itself. In this stage, the good qualities which are the means to the attainment of spiritual development are present, hence here mithyātva is not intense. But mithyātva, though mild, is no doubt there. So, this stage is given the name 'Mithyātva'. At the same time, it is characterised by the manifestation of good qualities which lead to spiritual development. So, it is regarded as guṇasthāna.
Acarya Hemacandra in his Yogaśastra (Vṛtti on 1.16) writes: guṇasthānatvam etasya bhadrakatvādyapekṣayā. That is, Mithyatvaguṇasthāna is regarded as guṇasthāna on the basis of the presence of softness of heart, humility, etc.
All living beings--whether small or great-who have not attained even the first yogic dṛṣṭi called Mitrā and are still below it are also considered to be in the first gunasthana. For it three reasons are given in the Jaina philosophical works: (1) Even they know and accept man as man, animal as animal, bird as bird, and so on. Thus, they have valid knowledge about many things. (2) However minute they may be, they do possess sentiency which constitutes the nature of soul. (3) Though they are below the level of gunasthana, it is possible for them alone to rise to the level of gunasthāna. So, from the standpoint of possibility, they are considered to be in the first guṇasthāna.
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2. 'Sāsādana-gunasthāna
This is the stage characterised by the fall from right faith. When at the
1. Passions, viz., anger, etc. of the anantänubandhi (the most intense) type are called āsādana because they shake and slacken samyagdarśana (right faith in or predilection for truth). And säsädana means that which is accompanied by asadana. According to the usages like 'sīdanti mama gātrāṇi', etc., the verbal root 'sad' means 'to be loose, to be slack, to be languid'. Sadana is a noun formed from the causal of the verbal root 'sad'. Sadana means 'that which loosens or slackens or weakens'. 'A' prefixed to 'sadana' strengthens this meaning. Thus 'sasādana' means 'associated with asadana',
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