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JAINISM AND DEMOCRACY
describes the above path minutely with every detail. Haribhadra, Sübha Candra and Yasovijaya have explained it on the lines of yoga system. But, the theory of guņasthana serves as back bone for all the methods.
The first gunasthana is known as Mithyā dřsti. It represents the state of wrong attitude. The soul is rotting in it from the time immemorial without finding the real path. As a matter of fact it is not a step towards realization, as may be assumed from its inclusion into fourteen steps, but the lowest state where the spiritual journey is not even begun. Nevertheless, there are some stages even before the beginning of that journey and they are included into the first gunasthana.
We have already stated that karmic effect is the main cause of soul's wanderings in this world. This effect is sometimes thick and sometimes thin. When it is thick the soul is lead astray. When it is thin the soul takes a turn towards the real path, but without a definite start. We can compare these occasional inclinations with wanderings of a traveller who has lost his path in a jungle. He is sometimes, far from the real path and sometimes very near. But, in no case finds it. His coming near the path is merely an accident. It is useful only if he proceeds further in the same direction and happens to perceive the path. On the contrary, if in his bewilderment he turns his face again to the wrong direction, his coming near the path is futile. Three karaṇas and granthi bheda :
The state when accidentally the burden of karmans is somewhat lightened and the soul feels an urge for
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