Prologue for Commentary on Gommatsar by Pandit Todarmalji

Pandit Todarmalji wrote commentary on Gommatsar shastra in 18^th Century. Gommatsar was written by Acharya Nemichandra in 9^th Century which itself was a condensed version of Dhavala shastra written in 8^th Century by Acharya Virasen. Dhavala granths were commentary on Shatkhandagam granth written in 1^st Century by Acharya Bhutabali and Pushpadant. Over this period of time people had forgotten to read these scriptures and were objects of worship only. Pandit Todarmalji revived understanding of these by writing simple commentary Samyak Gyan Chandrika on Gommatsar. He never got an opportunity to see the Dhavala scriptures since they were stored in South. Still his commentary only has assisted people to understand Dhavla and Shatkhandagam. His contribution for bringing  the Jain scriptures to masses is phenomenal. He has explained the reason for writing Samyak Gyan Chandrika in the prologue which is very illuminating. I have tried to provide a summary of that in the following article for the benefit of those who cannot follow Hindi script. Those who can read Hindi are advised to read the original.

Pandit Todarmalji begins by informing his intention of writing commentary on Gommatsar in country language ( Dhundhari) for the benefit of those who  cannot follow the original although he is not an expert. His style of writing is in the form of Q&A as follows:

Q :  If you don’t know then why do you want to write?

A: Just as we cannot describe qualities of Jinendra Bhagwan , but still out of respect we attempt to do so, in the same way I attempt to highlight the meaning of this scripture.

Q: If you have attachment then spend time in learning, but non experts have no right to write commentary.

A: Just as in a school some students are bright and they assist the weaker ones to learn, in the same way without having extra knowledge I am trying to help those who are weaker than me.

Q : You have attempted to do Herculean task in which the mistakes are cause for ridicule by  others. In  the same way , being non expert , attempting such work, mistakes would be cause of laughter for others.

A: It is true that I will make mistakes but experts would not laugh at me and they will think that I am a child only hence he is entitled to make mistakes but still better than others who are still weaker than myself.

Q: Ok experts would not make fun of you but detractors  would make fun?

A : Rogues are such only who dislike others’ innocence and good qualities. But out of fear of them why harm our own benefit?

Q: Scriptures were already there which you could have taught or practiced, but why are you attempting to demonstrate your greatness by writing this commentary?

A :  Writing commentary is more absorbing than practicing scripture and in the process the learning is better. Getting opportunity to teach others is very rare and very few are benefited  whereas commentary is beneficial to several people who get to know the meaning of scriptures. Therefore I am writing for my own benefit as well as others. There is no objective of demonstrating greatness.

Q: It might be beneficial but because of committing  mistakes you accrue pap (demerits) karma ?

A: The total knowledge of all meanings is only to Kevali Bhagwan and others have knowledge in accordance with the subsidence /destruction of their knowledge obscuring karmas , who may understand the meaning differently. The Bhagwan  has preached that by paying obeisance to false deity, false guru and false scriptures or due to anger, pride, deceit, greed, fear etc. if  one wrongly believes or teaches then he is a great sinner. However without having benefit of knowledgeable Guru , or without having much expertise, if an intricate meaning is misunderstood and accordingly preached then it is not a great sin as it is written in this book only(gatha 27)-

Those who without having specific  knowledge and due to ignorance of Guru misunderstand the form of omniscient etc.  ; in this manner accept it as the preaching of Arihant although it is false; even then they are  right believer since they accepted it out of obedience of the Arihant.

Q: why did you not learn from the knowledgeable guru before attempting to write commentary on this scripture?

A: In these times there are no Kevali or shrutakevali. Even the knowledgeable gurus are rare. Those who are there are far and inaccessible. Further the age, health, strength is limited hence whatever is possible has been attempted.

Q: But if you make a mistake, how to rectify the same?

A: I request the knowledgeable people indirectly here that I am ignorant without knowledge of grammar, maths, logic of religious text hence I am weak, but still have attempted to write commentary out of devotion to religion, hence wherever I make mistake they are requested to kindly forgive me and correct me.

Q: Still the commentary should have been in Sanskrit for such a great scripture. In country language its magnificence is not felt.

A: Sanskrit commentary is already available but many people are ignorant of Sanskrit, grammar etc. hence are not able to enter the subject. Therefore for their benefit I am writing in country language. Those who know Sanskrit can read the original scripture in Sanskrit.

Now Pandit Todarmalji addresses the readers. O Bhavya Jivas !  For your own good, whichever way possible you should practice this scripture. Because the good of the soul is in Moksha only. Rest is dependent on others, destructible and painful. Only Moksha is own nature , indestructible and infinitely enjoyable. Hence all efforts should be for achieving Moksha. Moksha can be achieved through right belief, right knowledge and right conduct. These can be achieved only through knowing nature of Jiva etc.

Right belief is knowing the nature of Jiva etc. without which the belief is like flower in the sky. First know them and  experience them by which one realizes the nature of soul.  Thus knowledge is cause of right belief and then only it is called right knowledge. Further he detaches himself from unwanted and accepts the beneficial , then it is called right conduct. Following rituals out of ignorance is not right conduct. In this manner knowing Jivas etc. only is cause of Moksha . By learning this scripture the knowledge of Jiva etc. is real because this world is a relationship between Jivas and karmas. By knowing that relationship one can destroy it which alone is Moksha. In this scripture there is specific description of Jivas  , 6 dravyas, 7 tatvas etc. Hence do practice this scripture.

Now several people have preference for specific type of scriptures and they put forth their arguments in support of their preferences. The Jain scriptures can be divided into four categories namely 1) Prathamanuyoga  2) Charananuyoga 3) Dravyanuyoga and 4)Karananuyoga   which specialize in specific aspects of religion. First deals with Mythological stories, second with conduct, third with philosophy and fourth with mathematics and siddhanta respectively.

1.       Supporter of Prathamanuyoga  says : In these inferior times the people have limited knowledge and they cannot follow such intricate scriptures hence they should only read stories of Tirthankaras etc so that they fear of doing sins and be religious.

Reply: Even now all people are not alike and they have different understanding. Hence depending upon the capability of the person he should be preached. Even ignorant can become knowledgeable with practice. Further they can also practice learning of general and specific Gunasthana etc with assistance of more knowledgeable people.

Q : we believe that Gommatsar has difficult mathematics in it hence how can we enter this subject?

A: Don’t fear. In this commentary maths has been simplified hence not difficult. Some places it is easy and some places difficult. If all can be attempted then it is good otherwise whatever is feasible should be learnt. Do not be lazy in making effort.  

Q : By learning Mythological stories one fears sinning and become religious.

A: Both of these occur out of weakness. Once the nature of punya and pap are known with cause and effect then there is strengthening of belief. Hence you should practice this.

2.       Supporter of Charananuyoga says: what is the use of learning about Jivas and karmas? If one discards violence and practice fasting , tapa, worship of Arihant etc and give charity and detaches from the world then it would be beneficial to soul. Hence preach of charananuyoga (conduct).

Reply: O ignorant one ! You have mentioned fasting etc meritorious deeds, they are worthy ones. But without the right belief all of them are like zero without prefixed number. Without knowing the nature of Jiva , the belief is like the child of a sterile woman. The learning of nature of Jiva etc is practice of knowledge and is meritorious deed which accrues great punya. After learning the types of Jiva forms and then avoid violence towards them and then fast, then you can be  the follower of vows in proper sense. Without knowing the forms of Jivas , avoiding violence in some respect is not proper following of vow. It is essential to know them.

Further tapa are of two types:  external and internal. Where the body is stressed , that is external and where mind is suppressed that is internal. The internal tapa is superior. Fasting and all are only external, but practice of knowledge is internal. In Siddhanta scripture also, out of six types of internal tapa , studies of scripture is fourth. Superior to that is only meditation. By learning of Gunasthana etc one realizes the form of Arihant etc. and our own form also. Then only the devotion is intense and purposeful. The devotion out of family traditions is superficial and provides minor punya benefits. Hence in devotion also studies are superior.

Further charity is of four kinds: food, medicine, life saving, and knowledge. The first three provide benefits only for the current incarnation but knowledge serves for several incarnations hence is superior. Therefore studying self and assisting others is superior form of charity.

People become detached due to occurrence of some misfortune and fruition of inauspicious karmas and then practice penance but that only results in accruing auspicious karmas but not Moksha. For true detachment also the practice of knowledge is essential. Even great saints indulge in studies and mediation only.

Q : So many people do studies but do not give up sensual pleasures, then whether the studies are beneficial or not ? If so then why saints give up those pleasures? If not then how studies could be beneficial ?

A:  The studies of scriptures is with two types of motives – one is greed and other is dharma. The first one studies with the objective of fame, money, worship etc.  He does not give up pleasures. Even if he does, it is due to greed, therefore the studies are not beneficial.

But the one who studies due to internal conviction, he is true follower. As it is the Jain scriptures motivate to give up sensual pleasures, so he also does the same. If due to fruition of past karmas, he is not able to give up the pleasures, then also due to right belief and right knowledge, the studies are beneficial like that in 4^th gunasthana for Avirat Samyakdrishti.

Q: The one who studies scriptures for religious benefits should necessarily give up pleasures since otherwise is not possible. The enjoyment of pleasures is due to manifestation of past karmas and those are in our own control ?

A : The manifestations are of two kinds- one is with knowledge and second without knowledge. That which occurs in accordance with intent is with knowledge, and that which occurs without intent  due to fruition of karmas, is without knowledge. Just as during samayik prayer one devotee intends to keep pure thoughts and if that really happens then it is with knowledge. However if due to fruition of karmas, the thoughts are perturbed and polluted then it is without knowledge. Same way the true devotee practices studies of scriptures for attaining detachment. If that happens then it is with knowledge. However if due to fruition of charitra moha karmas, the manifestation is not pure , it is without knowledge. For them the indulgence is seen on account of their weakness.

Q : If such is the case then we can also indulge and claim that karmas are fructifying in this manner?

A : O fool! Just by saying so, things don’t happen. The results are in accordance with intent. Hence practice scriptures to purify the intent. If internally the intent is corrupted then one cannot be called devotee.

3.       Supporter of Dravyanuyoga says: In this scripture the emphasis is on Gunasthan and karmas etc  which cause mental waves which are not beneficial. Experiencing the pure self and discriminating between self and others is the main objective hence the adhyatma is more meaningful to study.

Reply : O great Logical minded ! What you said is true but look at your own state! If you can experience the self or discriminate with respect to others at all times then why do anything else? Enjoy the pleasure of experiencing the self. But unfortunately in the lower state of self such manifestation is not feasible. The mind keeps diverting in different directions. Hence whenever the mind does not indulge in contemplation of self, engage it in knowing subjects like Gunasthan etc.

Even the study of adhyatma in general is not beneficial. It requires understanding in detail the forms of Jiva and karmas and their relationship. Therefore even from that objective the study of scriptures is beneficial.

Q : In philosophical literature the emphasis is on experiencing the self without contemplating of Gunasthan etc which cause perturbation of mind. This is contradictory to what is described in this text?

A: The viewpoints are of two kinds: one is real and other is practical. In reality the Jivas are beyond differentiation of Gunasthan etc a singular pure self. However in practical view they are belonging to different Gunasthan. Those who are meditating on the self , for them the pure nature of self is singular and  undivided. However for those who have not reached that stage, or those who have dropped from experience stage to one where mind is active again; in such impure state the practical viewpoint of learning is beneficial.

Further if your manifestation is not in mediation state and you do not contemplate of subjects of Gunasthan etc considering them to be disturbance of mind , then where else will you indulge? Obviously in impure thoughts leading to accrual of inauspicious karmas.    

Further listen! In general even Vedant Shastra calls Jiva to be pure. How will you decide the right or wrong without knowing the specific details like Gunasthana and corrupted states of Jiva ? Then only your contemplation would be pure and conviction strong&unshakable.

Q :  What you say may be true, but in spite of knowing karananuyoga scriptures the Dravyalingi muni remains worldly without experience of the self, and even animals are able to attain right belief with very little knowledge of philosophy. Even Shivabhuti Muni attained Moksha with just the knowledge of self and others. Hence rather than indulging in exercise of mind , we would concentrate on philosophy alone.

A: You gave example of Drvyalingi Muni. He knows karanuyoga as well as Adhyatma Shastra also. But due to fruition of Mithyatva (wrong belief) he practices otherwise then what can scripture do ? Scriptures do not contradict each other.

In both Karananuyoga as well as Adhyatma Shastra the impure bhavas of soul are described as due to fruition of karmas as catalyst. Dravyalingi muni manifests as owner  of them . Although body related all auspicious and inauspicious acts are described as caused by matter, the Dravyalingi believes them to be his own and attempts to own and discard them. Further he believes auspicious karmas to be cause of Samvar, Nirjara, Moksha contrary to their being described as cause of Asrava. He does not even recognize the pure bhavas  which are real cause of Samvar, Nirjara and Moksha. Thus he practices contrary to what is written so the scriptures cannot be blamed.

Further you said that even animal gain samyak darshan without much knowledge, it is due to their efforts of previous manifestations or the specifics of their knowledge. Just as someone discovers a hidden wealth , we cannot give up working or business to earn wealth.  Same way we cannot give up making efforts for right belief because someone managed without effort because that is not the correct path. Right path is that on which knowing the reality of all tatvas (elements) the objective is achieved.

If you say that due to my weakness the exercise of mind cannot be done then you should practice as much as you can. In indulging in pap you are expert but here you say that the mind does not function, it is symptomatic of evil person.

4.       Supporter of scriptures says: It is meaningful to learn grammar, logic, metaphor, poetry etc. by which one can learn more shastras and own importance is gained as Pandit. Here there is no such gain.

Reply: If you  desire to be called as Pandit then you practice those books but if you desire Moksha then practicing Jain Scriptures is appropriate.

Q : I learn grammar etc. to practice those Jain scriptures.

A : That is fine but you cannot spend all the time in learning grammar without gaining samyaktva etc. Otherwise the objective is lost. In these periods the age is less and wisdom is low, hence practice keeping objective in mind. There is no dearth of scriptures. You will find many experts with great knowledge of adhyatma without knowing grammar. Hence concentrate in what is most beneficial within the short time available to you.

5.       Supporter of Money says : what is the use of all  this learning without money? With money you can do all charity and perform religious activities. You can call all Pandits to preach hence one should make effort to make more money.

Reply: O evil doer ! Money does not come by itself. It comes because of fate. If money has to come, it will come in spite of reading scriptures and that is called destiny. If money is not in your fate then it will not come whatever you do. The riches are dependent on fruition of previous punya karmas. Further money is transient, cause of fear, pap generating and cause of Narak etc. On the other hand study of scriptures is riches of knowledge, permanent, without fear, dharma and cause of heaven etc. If you think of money generation only then you are bound for infinite transmigrations.

                                                                                                                                                             

6.       Supporter of sensual pleasures says: Enjoying life, marrying, eating drinking making merry is the right objective of life.

Reply :  All these are forms of suffering. The objects of pleasures are dependent on nimitta and lead to tensions.  Further they are cause of perturbation to self, gives birth in hell etc. Things do not occur as per your wish but are dependent on past punya karmas. Just as a person suffering from itching keeps scratching himself and still the itching does not vanish, the fulfillment of desires is also like that. One is not satisfied with whatever is achieved. Hence they are not cause of happiness but source of sorrow only.

On the other hand study of scriptures is cause for internal happiness, removes tensions and leads to  Moksha. Hence you should practice that as much as possible to your capability.

7.       Follower of other religions says: why do  you preach of your scriptures only ? In our religions also there are scriptures on logic etc. Why do you not preach  them ?

Reply : In your scriptures the preaching is not for the benefit of the soul. Somewhere it is for beauty, somewhere for wars, somewhere for sensual pleasures and elsewhere for violence. These are being practiced even without preaching. The benefit lies in discarding them but they encourage those activities so how can they be beneficial to soul?

Q: God has created such illusions which we describe for our benefit?

A: God must not be having  happiness in the soul therefore he created the illusions of the world etc. to make himself happy. If he were peaceful then why talk of sensual pleasures and violence? Even ignorant do anything with some objective in mind. Here it appears that God is also worldly like us then why to praise him ?

Q: In our scriptures also there are sermons on detachment, non violence etc.

A: Those sermons are contradictory. Somewhere pleasures are promoted and elsewhere negated, similarly detachment is talked and violence is preached. What is the truth?

Q: In Vedant scripture also there is description of  Tatvas ( elements).

A: Those do not stand to logic and therefore unreal. In Jain logic scriptures their mistakes are described. Hence there is no purpose in studying scriptures of other religions.

8.       Finally the benefits of reading Jain scriptures : Leads to experience of soul in due course which ultimately results in Moksha. Immediate benefits are as follows:

1) Reduction of passions of anger etc.  2) Reduction of desires in objects of five senses. 3) Even the wandering mind is able to concentrate.  4) Stoppage  of violence etc. type five evils. 5) Even with limited knowledge one gets to know of the elements of this endless universe. 6) Recognition of right and wrong deeds. 7) Contemplation of the soul  8) Better knowledge leads to happiness of the soul  9) Name and fame in the community 10) Accrual of beneficial punya karmas.

Further the opportunities for study of scripture are extremely rare. Why ? For these reasons-

From one sense to four  sense Jivas are without mind end even in five sensed one there are Jivas without mind. In Jivas with mind the Naraki are in pain , animals are without understanding, Devas are busy with pleasures and men get limited opportunity hence study of scripture is rare. Even getting human manifestation is extremely rare since their numbers are countable while others are innumerable and Nigod Jivas are infinite. From the age point of view also human age is limited compared to other Jivas. Area wise also humans are in limited area far less than that occupied by other Jivas. Finally from bhava point of view also getting right type of bhavas resulting in human birth are rare. Therefore it is very difficult to get the birth in such Karma Bhoomi wherein one could get to read scriptures. Further it is seen that there are hindrances due to health, company, knowledge, age , family etc. So if you have got this opportunity by extreme fortune then I advise you  to study scriptures at whatever the cost and make others also do the same. Promote and assist others in whichever way.  

Gunasthana and their importance in Jain Scriptures

Invariably in Jain scriptures the descriptions and the recommendations for proceeding towards Moksha are given based upon the spiritual assessment of the follower of the Jain path. Further when descriptions are made of infinite Jivas in this universe, a necessity to categorize them is invariably recognized. Thousands of questions are generated when jivas are categorized in different ways. For example when we say Jivas can be only in four possible states i.e. animal, human, hell or heaven; question immediately arises that whether hell or heaven  born jiva can reach Moksha? If not what is the maximum level of enlightenment he can reach? For answering all such questions the Omniscient in his sermons has provided the necessary tools. It is important to acknowledge that all the classification of Jivas in different categories is provided by the Omniscient Tirthankar Bhagwan only and not anybody else. In fact nobody else could have the knowledge or the vision to describe this. That is why these scriptures are known as Siddhanta Shastra because they cannot be questioned and have to be accepted as it is. After all someone can very well ask that why there are only four states ( gati) and why not five ? Then who else can answer other than the one who has seen all possible states of Jivas and described accordingly. Any other person would answer this only by conjecture or inference but not by his own direct knowledge. That is the beauty of Jainism. Here all  such information pertaining to Siddhanta is directly traceable to the Omniscient so there is no cause for any doubt. It does not mean that no questions can be asked in Jain ideology. The scope for questions is provided when one is talking about the philosophy or Adhyatma. Here all questions are entertained and answered  because here the identification has to be made between right and wrong so that the follower can practice the right path. On the other hand  Siddhanta forms the baseline on which the entire structure of Jainism is erected. Just as we accept 2x2=4 and do not question it, same way the descriptions of various classifications are accepted as it is. However it may be noted that once someone ventures through the length and breadth of the scriptures then one can appreciate the magnitude of information. One marvels at the depth of information without contradictions and uncertainties. In fact reading of scriptures makes one accept the existence of Omniscient because one realizes that this amount of information could not have been provided by anyone else.  Many of these details are being scientifically established now. For example the existence of life in plants is described in scriptures dated 2000 years back which was accepted by scientists in 20^th century!  Automatically his head bows in reverence to the Omniscient. His disciples the Ganadhars and the Munis subsequently have made these scriptures available in the form which could be absorbed by the common man. Although we have lost a very high percentage of that knowledge in the time gap of 2500 years but what ever has been salvaged is quite adequate to realize the glory of Omniscient and strengthen the belief in Moksha as well as Moksha Marg.

The Omniscient has provided two means of classification of Jivas of the universe. One is called General or common wherein a single scale(Gunasthana) is used for classification. The other is known as Specific or Detail wherein 14 scales(Marganas) are used for detailed classification. In each scale the existence of Jiva is described by several parameters such as their numbers, duration, time difference , area, bhava, etc. which makes the classification quite comprehensive and makes it easier to compare.

In this article the Common scale of Gunasthana is described. These are fourteen in number. It means that all the Jivas of the universe belong to these 14 Gunasthana and cannot be outside these. Which ever may be the type of Jiva whether single sensed or Narak gati they will have a Gunasthana associated with them. Further these Gunasthana represent a level of spiritual development on the way to Moksha. Upto these 14 gunsthana the Jivas are worldly but after 14^th they necessarily are Siddha or liberated souls. There is no way the Jivas return back to the world to lead the worldly life hence this is a one way route although in the intermediate Gunasthana he may climb or fall but ultimately he would reach emancipation.

The names of the 14 Gunasthana are as follows:

1.       Mithyatva ( wrong belief)  2. Sasadan Samyaktva   3. Samyak Mithyatva   4. Avirat Samyaktva

5. Deshvirata  6. Pramatta Virata    7. Apramatta Virata  8. Apoorvakaran  9. Anivrattikaran

10. Sookshma Samparaya   11. Upashanta Moha   12. Ksheena Moha   13.  Sayoga Kevali

14. Ayoga Kevali.

Since these do not have any English equivalent , it is better to remember them as it is.

1.       Mithyatva Gunasthana ( Wrong Belief) :  Although one may think that Jivas may be equally distributed within these 14 levels of spiritual development but it is not so. In fact most of the Infinite Jivas belong to this Gunasthana and those in the 2^nd onwards are a meagre innumerable number which is quite insignificant compared to the numbers present in 1^st Gunasthana. The reason is lack of right knowledge and belief. From beginingless time, the Jivas have not realized themselves and believed themselves to be something else other than self. They believed the body itself to be soul and never realized the existence of soul. This is also known as Agruheet Mithyatva ( Unacquired wrong belief) because this wrong belief is existent from birth itself. When they acquired some knowledge then they picked up the beliefs of their family or the religions they were born into without enquiring of the correctness of the same. This is known as Gruheet Mithyatva ( Acquired wrong belief) because the Jiva made effort to acquire this wrong belief.

If we talk in terms of the fruition of karmas then Mithyatva is due to fruition of DarshanMohaniya karma due to which the Jiva suffers from wrong belief. However it should be noted that fruition of karmas do not force the Jiva to adopt this attitude. The fruition of karma is a parallel event which functions as catalytic agent for the Jiva to act in specific manner. But no time does the fruition of karma force Jiva. On his own Jiva acts accordingly. What it means that if the Jiva tries then he can overcome it. Otherwise Jiva could never resist the effect of karma fruition. Here the fruition of karma is called Nimitta by which Jiva remains in wrong belief.                                       

Mithyatva is categorized into five categories as follows:

(i)                    Ekantik Mithyatva( Singular wrong belief) – Although each Jiva has infinite qualities which have opposite dharmas ( characteristics) , believing only singular  characteristic to be true is wrong belief of singular type. For example believing that Jiva is nitya ( permanent) without accepting that from point of view of manifestation he is anitya (impermanent ).

(ii)                Vipareet Mithyatva ( Opposite wrong belief) – Believing opposite of the right belief for example accepting that sacrificing animals could lead to salvation.

(iii)               Vainayik Mithyatva( Reverence wrong belief)- Paying  reverence to all deities of all religions without examining correctness of  them.

(iv)              Samshaya Mithytva( Undecided wrong belief)- Whether detachment is dharma or charity is dharma, remaining undecided like this.

(v)                Agyan Mithyatva( Ignorance wrong belief)- Not knowing the path itself is ignorance. For example believing in making merry and enjoy life without accepting heaven or hell.

Infinite Jivas are staying in wrong belief since beginingless time. Only when he realizes the nature of soul, does he attain right knowledge and samyak darshan ( right belief) , then only he climbs the ladder of Gunasthana towards Moksha. After achieving right belief , the maximum period for attaining Moksha is ardha Pudgla Paravartan  which though is infinite period but is considered finite since it has an end ( See presentation on transmigration on this website). Otherwise he stays transmigrating endlessly.

2.       Sasadan Gunasthana  : When Jiva attains right belief for the first time, it is by means of Upasham ( Subsidence ) which prevents fruition of DarshanMoha Karmas for a while. At this time he contemplates on the true nature of self .By this process he climbs the spiritual ladder to 4^th, 5^th or 7^th Gunasthana directly from 1^st. However the subsidence process is for antaramuhurta (less than  48 minutes) after which he may retain 4^th ,5^th or 7^th Gunasthana  by means of a process known as subsidence cum destruction of karmas attaining Kshayopashamik Samyaktva in the process. Conversely , he may fall to Mithytva gunasthana back due  to fruition of passions of anantanubandhi kind. During this process he reaches an intermediate stage known as Sasadan Gunasthana wherein the Mithyatva karma has not fructified yet but Anantanubandhi Passion karmas are fructifying. Since Mithyatva has not fructified, it is not 1^st Gunasthana. Since he has not retained Samyaktva , it is not 4^th Gunasthana. Hence it is 2^nd Gunasthana which is of a very short duration like that of person physically falling from a building to ground.

Even though sasadan is inferior as far as samyakta is concerned , however it represents the process of traversing on Moksha Marga and it may take maximum of ardha pudgala paravartan for him to attain Moksha.

Mohaniya karmas are of two types. One is DarshanMoha which  prevents right belief. Second is CharitraMoha which prevents right conduct. CharitraMoha has two types. One is Kashaya(passions) and other is nokashaya (passions of weaker kind). The passions are anger, pride, deceit and greed which have four levels known as Anantanubandhi, Apratyakhyanavaran, Pratyakhyanavaran and Samjwalan.  The first Anantanubandhi is so strong that it prevents samyaktva also when it fructifies that is why the Jiva falls to sasadan gunasthana from 4^th.

3.       Samyak Mithyatva ( Mixed) Gunasthana : After attaining Kshayopashamik Samyaktva in 4^th, 5^th or 6^th Gunasthana , a jiva may fall to Samyak Mithyatva due to fruition of Samyak Mithyatva karma. The effect of this karma is mixed i.e.he is neither having right belief nor having wrong belief. The duration of this Gunasthana is Antarmuhurta ( less than 48 minutes) after which he may fall to 1^st or reach 4^th Gunasthana. During this period his belief is mixed in nature.

4.       Avirat Samyaktva ( right belief without self control) : Really this is the first concrete step towards emancipation by a Jiva living in Mithyatva , on the spiritual ladder. When he gets the benefit of right sermon from Guru, and his time is appropriate, the Jiva contemplates on the nature of self as different from all matters and others. Under this condition the Mithyatva karma is subsided and his true nature is revealed to himself. Although depending upon his efforts he may climb from 1^st to 4^th, 5^th or 7^th Gunasthana, the very first wherein he does not have control on his conduct is called Avirat Samyaktva. He has right knowledge and right belief. The right conduct is very weak, manifested in the form of non violence towards other Trasa Jivas and lack of passions of anantanubandhi kind. However passions of apratyakhyanavaran kind are fructifying which prevents him to control his desires and conduct. Still his time period in the world is limited to ardha pudgala paravartan only, although he may attain Moksha much earlier also. By practicing limited controls or severe controls on his conduct he may reach 5^th or 7^th Gunasthana also.

A Samyakdrishti Jiva does not take birth in hell or animal state unless he has bonded the ayu (life) karma before hand. Invariably he takes birth in heaven.

Due to fruition of Mithyatva karma a jiva  may fall to Mithyatva Gunasthana also.

In this 4^th Gunasthana he may attain Kshayik Samyakdarshan ( Irreversible right belief)also wherein he shall never fall to Mithyatva and he would attain Moksha within much shorter period. This enlightenment happens in the presence of Tirthankara.

It may be noted that even animals can attain 4^th gunasthana by contemplating on the self. Hence it establishes that it is not the quantum of knowledge but the rightness of belief and conviction which  helps attain Samyaktva. In all seven levels of hell, Jiva can attain Samyaktva. Similarly in heaven also Jiva can attain samyaktva.

5.       Deshvirat ( Partial Control) Gunasthana : By accepting anuvrata in 1^st or 4^th Gunasthana and then contemplating on the self , with the subsidence of Apratyakhyanavaran passions , the Jiva attains 5^th gunasthana which has partial conduct applicable for a householder. The passions of Pratyakhyanavaran  kind are prevalent which does not permit him to become a Muni and reach 6^th ot 7^th Gunasthana. However his purity of thought is much superior to that of 4^th Gunasthana Samyakadrishti. In the house holder stage also there are 11 scales of practices by which he can a climb to reach the 6^th Gunasthana. The duration of this 5^th gunasthana can be as high as entire lifetime which is one poorva koti ( max).

Animals can also reach 5^th gunasthana but jivas of heaven or hell cannot attain 5^th Gunasthana since there is no scope for control. It may also be noted that Jivas taking birth in heaven can take birth with samyakdarshan  in 4^th gunasthana ( max) but not as animal or in hell. A samyakdrishti from heaven would take birth as man in 4^th gunasthana.

6.       Pramttavirat ( Passionate Saint ) Gunasthana:  This is the level attained by Muni having Samyaktva. He does not reach from 1^st to 6^th but rather reaches 7^th from 1^st, 4^th or 5^th , which is spiritual level of meditation ( dhyan). However that stage cannot be retained for long and he drops ot 6^th Gunasthana due to generation of thought with passion. Here the passion does not represent lust or strong desire but rather weak desires pertaining to practices of the Mahavrita (five vows) undertaken by him. He does not have fruition of  Pratyakhyanavaran    passions. Only Samjwalan passions are fructifying which are quite weak. Muni consistently tries to attain shuddhopayoga i.e. contemplation of self by which he climbs to 7^th gunasthana which is a dhyan form. This way he keeps oscillating between 6^th to 7^th gunasthana every antarmuhurta. If he does not do so he cannot even retain 6^th gunasthana and shall fall to 5^th or 4^th depending upon the generation of passions.

The 6^th gunasthana onwards are feasible only for Men and neither to animals nor heaven or hell born jivas. Even female gender cannot strive for 6^th gunasthana although they can reach up to 5^th. Another important aspect to be noted is that the person born as male gender but having inclination towards any of the three genders by bhava is eligible to climb on the spiritual ladder.

                                                                                                                                                                                               

7.       Apramattavirat Gunasthana: This is the first stage in which the Muni is in contemplation of the self all the time. Although contemplations are done in 4^th onwards but immersion is total in 7^th and the purity of manifestation is very high. So karmas are also shedded in plenty. As mentioned earlier , Munis keep fluctuating between 6^th and 7^th gunasthana continuously. From here onwards the path is divided into two types. These are two types of ladders known as Upasham (subsidence) shreni  and Kshapak ( Destruction) shreni. As names indicate in upasham shreni the karmas are not destroyed but are suppressed while in other they are destroyed permanently. In fact kshapak shreni is a one way route to enlightenment. On the other hand one falls back in Upasham shreni after reaching 11^th gunasthana. The duration in this gunasthana is anatarmuhurta only since such purity of manifestation cannot be retained for long.

8.       Apoovakaran Gunasthana: As described earlier this stage belongs to either of the two shrenis meant for climbing up the path to enlightenment. Several karmas are either subsided or destroyed according to the type of shreni. The manifestation of purity of Jiva is higher and higher as time progresses since he is immersed in deep contemplation of the self.

9.       Anivrattikaran Gunasthana : This is an important stage where in three types of passions namely anger, pride, deceit are fully suppressed or destroyed (depending on upasham or kshapak shreni) and even the fourth Kashaya greed is suppressed to high degree. Also here the gender related desires are fully suppressed and Jiva is known as Apagat Vedi which represents a Jiva beyond gender related desires. Actually the enlightened emancipated Bhagawan has no gender since these are matter forms while the soul is pure genderless.

10.   SookshmaSamparaya Gunasthana :  This is the step in which even greed, the last of Kashaya is totally suppressed or destroyed. The purity of bhava is even higher.

11.   UpashantaMoha Gunasthana: This step is applicable to Jivas climbing upasham shreni but not kshapak shreni since they skip this and reach 12^th directly from 10^th. Here the purity is so high that the jiva has Yathakhyata Charitra i.e. highest possible conduct experienced by omniscient himself since all passions have been suppressed. However within short antarmuhurta period the passions starts fructifying in reverse fashion starting with greed such that the Jiva descends back from 10^th to 6^th gunasthana.

12.   KsheenaMoha Gunasthana : This stage is reachable by those climbing kshapak shreni. After a short while they become omniscient in 13^th gunasthana. This is the step where all the remaining hard karmas pertaining to knowledge and vision etc are destroyed leaving behind only soft karmas pertaining the body, age etc.

13.   Sayoga Kevali : Destruction of knowledge and vision related karmas lead to omniscience. He has attained emancipation. There is no returning back to the world. However the body is present which has finite age and has to be lived. In this two types of Jivas are possible. One is Tirthankara who have capability to pass on knowledge to the world by giving sermons. Second are simple kevalis who do not give sermons but have attained emancipation. Due to presence of yoga in the body they are called sayoga kevali. The duration of this stage  be as high as one Poorvakoti  depending upon his age.

14.   Ayoga Kevali : When yoga is also destroyed, the jiva is ayoga kevali and the life period is very short. During this period all other karmas pertaining to body are destroyed in bulk and the body vanishes like vapour at the end. The soul ascends to end to the lokakash wherein he stays in emancipation permanently. Immersed within the self he enjoys the bliss and tranquility for ever. From here onwards he is known as Siddha Bhagwan. Presently there are infinite Jivas who have attained this stage. Every 6 months and 8 samay period, 608 jivas are attaining siddhahood even now.

While we are living in Bharat Kshetra wherein the pancham kaal is prevalent in which no Jiva can attain emancipation but there are kshetras in this universe from which Jivas are attaining Moksha even now. In Bharat Kshetra they can reach upto 7^th gunasthana presently.

Relevance of Gunasthana :  This is a wonderful mechanism of measuring the readiness of the Jiva on the way to Moksha in a single scale. After all the purpose of life is to attain liberation from the world and avoid traversing in panch paravartan i.e. the five forms of transmigration endlessly and suffering continuously. All the Jivas of the universe can be categorized on this scale for knowing their readiness for emancipation. One can see that such as gradation could not have been told anyone else other than omniscient himself since the details of each step are so intricate and complex that one automatically knowledge of them creates waves of obeisance in the mind towards such people who are able to attain it.

One may ask that why there are no further gradations in 1^st Gunasthana i.e. Mithyatva.  The answer is , it does not help. One may be Deva in heaven but he may  attain single sensed Jiva form upon death. So in Mithyatva there is no certainty that one may get Samyakta after a while. Unless effort is made, he shall continue to remain in Mithyatva. Only when he leaves Mithyatva , a clock starts and then only the 14 Gunasthana become relevant. Otherwise it is of no consequence.

About Nigod Jiva

The term Nigod is generally spoken in Jain Lectures by speakers while describing the transmigration suffered by Jiva. However many listeners who are not familiar with Jain siddhanta scriptures fail to understand it simply because this term is unique in Jainism and not found elsewhere. Further there is no English equivalent of the term Nigod although it is a common noun. It would come as a surprise to many people to know that each of us gone through the Nigod stage in our life cycle, and still we are not even familiar with the term !  Because this is the only life form in which one could stay for an infinite period of time , all other life forms have only innumerable periods. This article attempts to present in simple language the mystery of Nigod Jiva form. Since many terms do not have equivalent, it is better to accept them in Hindi form itself.

The term Nigod implies a common body shared by infinite Jivas. Normally we are used to having one Jiva as the owner of own body which is represented by the term Pratyek ( Single). All human, heaven or hell borne Jivas are of this kind. Even in Tiryanch(animal) form all two sensed and above Jivas belong to the Pratyek category. In one sensed Tiryanch Jiva form which is also known as Sthavar ( stationary) form there are five types of Jiva forms known as earth, fire, water, air and vegetation Jivas. The term earth implies Jiva having earth as the body which are quite microscopic. Similarly the terms fire , water and air imply jiva forms having their bodies of the type of fire, water and air. All these forms are very very small and not visible but they have been seen by omniscient and described in scriptures. All of these Jivas are pratyek category i.e. each jiva is owner of their own body. However in the last category vegetation, the difference crops up. They can be divided into two categories i.e. Pratyek and Sadharan ( Common). The pratyek vegetable is occupied by a one sensed Jiva who is owner of that body , a typical example being gourds. However the sadharan vegetable is occupied by infinite Jiva sharing the same body! A typical example is grass. Actually those bodies which are used for sharing infinite number of Jivas are known as Nigod. Therefore the term  Nigod really stand for the common body. In the whole universe these bodies are innumerable only. However each of the Nigod body supports infinite number of Jiva sharing the same body and they are also called by the term Nigod Jiva. Just imagine infinite Jiva sharing the same body who share the same food, breath, birth and death ! Although each of these Jivas have their separate karmas which have brought them together but they share the same fate from birth to death i.e. they are born together and die together at the same time. After death they may disperse into separate life forms depending upon their karmas.

We know that there are infinite Jivas in this universe which are never ending infinite. However all other life forms from one sensed to five sensed devas have only innumerable Jivas , so where are all the infinite Jivas ? They are all residing in this Nigod form in Nigod bodies. This is the only life form where in infinite Jivas are resident. Now if we see the transmigration period of Jivas , interesting detail emerge. The Jivas are divided into two categories Sthavar ( stationary)  and Trasa ( two sensed and above). As mentioned earlier the sthavar form includes all one sensed Jiva including Nigod Jivas. The trasa jiva form includes all tiryanch from two sensed to five sensed, human , hell and heaven forms i.e. all possible life forms which are visibly seen and known. The scripture states that the maximum period  a Jiva may stay in Trasa form changing from one form to another is little above 2000 sagars, which is a huge period but nevertheless finite. After this the Jiva necessarily would change to sthavar form i.e. a one sensed form. Even in this form the period in which he could stay in pratyek body forms is innumerable years but not infinite. So necessarily he would have to enter Nigod form because this is the only form in which a Jiva can stay for an infinite period of time ! Since each of us have been in this universe from beginning and have spent infinite years of our life, it proves that all of us have spent most of that period in Nigod form only! This sobering thought is should teach us the pricelessness of the human form in which we are born,  wherein the period is like that of lightening in the dark  which we have to  utilize  to cross over to Moksha. In fact we never know if this current birth may be the last birth in Trasa form before changing over to sthavar form or Nigod from , and who knows when we would get an opportunity to return back  to the human form!

If the description above is not sufficient to wake us up, here is some more ! In Nigod there are two forms. One is called Nitya ( Ever) and other is called Itar Nigod. The resident of Nitya Nigod are those who have never ever come out of Nigod life form because they are permanently stationed there. They have never ever changed to other life forms from the beginningless time. In a period equal to six months and 8 samay , 608 Jivas come out of Nitya Nigod form who change over to other life forms. In the same period of six months and 8 samay, 608 jivas attain Moksha. Thus the number of Jivas undergoing transmigration always remains same. Infinite Jivas have attained Moksha so far from beginning but they are insignificant compared to Jivas resident in the universe and still far insignificant compared to those who have not come out of Nigod itself. Itar Nigod is the form which Jiva takes when he returns to Nigod again and again. From Nitya Nigod it is a one way transition while Itar Nigod is two way transition.

The sthavar form of Jiva are divided into two types Badar ( large) and Sookshma(small). They are really not divided based on size because some of the badar jiva are smaller than sookshma Jivas in size. The division is based on the capability of the body to be obstructed by other material objects. The sookshma jivas can transit through any matter and cannot be obstructed. The badar Jivas are obstructed. Accordingly their Naam karmas are different which decides the type of body which they shall inherit. All earth, fire, water and air jivas have both types. In vegetation all pratyek jivas are badar only. However the Nigod Jivas are of both types Badar and Sookshma. The Sookshma Nigod Jiva are occupying the entire universe all over since they do not need any supporting body. The badar Nigod Jiva are residing in Nigod bodies which themselves are supported by vegetation. Hence they have limited places in the universe. The pratyek vegetable also have two types. One is called Pratishthit vegetable and other is called Apratishthit vegetable. The first one supports nigod jiva  e.g. potato and second does not support nigod jiva e.g. gourds. This explains the reason why the root vegetables are never eaten by Jains because they support infinite Jivas. The vegetables which can be eaten are the apratishthit types which do not support Nigod jivas. Hence the loss of life is limited. The figure below presents the structure of Jivas based on senses.

All jivas are born with one more possible feature i.e. paryapta and aparyapta which is complete or incomplete. All Jivas after transmigrating take a certain amount of time during which six types of paryapti are completed. These are known as food, body, senses, breathing, speech and mind. These are capabilities of the jiva to convert physical matter into food, body, senses, breath, speech or mind. When these capabilities are completed , the Jiva is able to sustain for its lifespan using functions of taking food, breathing, speaking or using mind. Then only he is called Paryapta Jiva.  These activities of formation take place within first antarmuhurta ( 48 minutes) of birth in specific order but get completed together. During this period, the Jiva is incomplete. If he dies during this period without completion of any of the capabilities then he is called Aparyapta Jiva. Accordingly he was bestowed with aparyapta nam karma at the time of birth. The other jiva with paryapta nam karma complete their formation and continue to live on. A large number of Jiva are born as aparyapta which is known as Labdhi aparyapta Jiva. Obviously their lifespan  is very small. Sometimes as small as 1/18 of the period of one breath. Now all the jivas from human to animals to one sensed jivas do have aparyapta form and can die in labdhi aparyapta form of 1/18 breath period. Scripture has described the possibility of a jiva taking all  possible birth forms one after another in the shortest period. This can be as high as 66336 times in a period of one anratmuhurta( 48 minutes)  which works out to be at the rate of one birth every 1/18 of one breath period. This includes 6012 births of 11 types of one sensed , 80 births of 2 sensed, 60 births of 3 sensed, 40 births of 4 sensed, 24 births of 5 sensed Jivas ( together 66336). The breath cycle is such that it completes 3773 breaths in 48 minutes. Thus it can be worked out that Jiva can continuously keep on taking births at the rate of 1/18 of breath cycle to complete 66336 births in 48 minutes. This includes.6012x2 births of Badar and Sookshma Nigod Jiva.

As mentioned earlier, Sookshma Nigod Jiva does not need any support for birth , which means they are freely born anywhere in the entire universe, as they are not obstructed anywhere. However Badar Nigod Jiva are born with the support of vegetables, hence they are born on earths which support vegetables , but not in space. In the entire universe there are eight earths which support these Nigod Jiva. Further Badar Nigod Jiva are supported on the bodies of other Human or Tiryanch(animal) Jivas. Yes, each of us supports infinite badar Nigod Jiva which keep going through birth and death continuously. However eight types of bodies do not support birth of badar Nigod Jiva. Four of these are earth, fire, water, air Jiva  which are one sensed Jivas. Other four are heaven, hell born jivas( Devas and Naraki), aharak body of Muni and body of omniscient kevali bhagwan  in 13^th Gunasthana. Besides these the Badar Nigod Jiva are found in 1 Raju height x 7 Raju width x 7 Raju depth Lokakash below the 7^th Earth which houses the 7^th hell. ( It will be difficult to explain all the terms used here in this short article. However they are included for completeness of subject matter.)  

What is the life span of Nigod Jiva ?      

Sookshma Nigod  aparyapta Jiva has minimum life span of 1/18 th of breath known as Kshudrabhav kaal and maximum life of antarmuhurta ( less than 48 miniutes). Sookshma Nigod Paryapta Jiva has minimum and maximum life span of antarmuhurta only. However if we take these two types of births together a Jiva may keep changing from paryapta to aparyapta and remain in sookshma form for innumerable loka period , which is measured as number of space elements in the lokakash taken innumerable times.

Badar Nigod  aprayapta jiva life span is similar to sookshma Nigod aparyapta. That of badar paryapta jiva is minimum of antarmuhurta and maximum of few thousand years. A jiva may spend period equal to 70 crore crore sagar before he may come out from badar nigod form since he would keep changing from aparyapta to paryapta form.  Taking sookshma and badar together a jiva may take infinite period equal to two and half pudgal paravartan period. If we take one sensed Jiva alone, he may take infinite pudgal paravartan to come out of one sensed form to enter trasa form i.e. two sensed and above. It clearly tells us how rare it is to become a 5 sensed human being and how small is the life span compared to that spent in other forms.

Note :  To understand these terms better it would be advisable to read the presentation on Pach Paravartan : The transmigration cycle on this website. Article on Jain  Mathematics would give us insight on some of the terms used for describing long period of time.