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.