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THE PRACTICAL 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 Şiddhânta, 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* precedes Right Knowledge, while
* The word faith, it may be pointed out here, is a somewhat unsuitable equivalent for the samyaga darśana' of the Jaina Siddhanta, though usually employed as such. The idea underlying samyaga darśana, described as the cause of samyaga jñana, 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 Jaina Philosophy, 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 mithyâtva (Nos. 17-19) and the anantanubandhi type of the four kashayas, anger, pride, deceit and greed (Nos, 20-23). Thus, samyaga darsana is as much the natural attribute of the soul as samyaga iñana, 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
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