Establishing the Omniscience: The Jaina Way

No other religion has given so much prominence to Omniscience as Jainas have done. In fact others have been quite hazy and non committal about the omniscience. Buddhists said that they do not want to enter into argument whether someone can know all the objects of the universe. What is important is that whether he knows the dharma/truth  or not. What is the purpose of knowing the number of insects in the universe, in the path to Moksha ? The Mimansak did not believe that any person could have the knowledge of entire universe since he would be weighed down with passions, attachments and ignorance. That’s why they believed Vedas to be written by supernatural powers, not by any human being. They said that even though one could know all objects of the universe , the dharma could be known only through Vedas.  Some others believed that knowledge is not a quality of Jiva therefore the question of omniscience itself does not arise.

In Jainas the omniscience forms the starting step on the route to Moksha. Acharya Kund Kund lays down the path clearly by saying that one who knows the self , knows all. In fact if he does not know the self then how can he know all ? The soul has inherent power to know all the objects of the universe , hence if one knows his own soul, it automatically follows that he knows the entire universe.

In earlier times there used to be quite lively debate between religions  on the subject of omniscience and it would be very interesting to see how the arguments used to be made :

1.       Acharya Samantbhadra  established  omniscience in his AptMimamsa by giving argument that although we do not see the sookshma ( atoms), antarit ( objects from the distant past), and doorvarti ( objects at long distance) , but it does not mean that they do not exist. Someone must have seen them and by inference it can be said that omniscience also exists, like we accept existence of fire by seeing smoke. Just as we have not seen atoms, Rama, Ravana etc  or places like China etc, but we accept their existence by inference, same way we can accept the existence of Omniscient.

2.       Acharya Akalankdeo told that the soul has the inherent power of knowing all the objects of the universe. However in worldly state due to obscuration by karmas , that capability is not revealed. But once that karmas are destroyed then there is no reason for obscuration and the capability of the soul is fully revealed. Just as clouds block the sun light, but once the clouds are dispersed the brightness of sun is fully revealed. In the same way once there is no impediment to the soul , its true character is demonstrated  with omniscience. He also said that since there is no proof for non existence of Omniscient , hence his existence can be accepted.

3.       Q : Arihant cannot be omniscient because he speaks and he is human , just as any other person  roaming on the streets.

A : There is no rule that the omniscient cannot speak or if someone speaks he cannot know. In fact we normally see in day to day life that the one who is knowledgeable speaks better.

4.       Q : Speaking is indicative of a desire. How can Arihant who is veetrag, can have the desire to speak ?

A: Such divine speech is acquired due to bondage of Tirthankara karma as a result of previous punya karmas. On fruition it results in samosharan and other divine attributes. In fact his divine speech is not verbal but gets translated into 718 languages in the ears of listeners.

5.       Q : Since we do not see any proof for the existence of Omniscience, hence it cannot be accepted.

A : The proof is by  inference. How can inference be ignored? Further this argument is only yours or everybody’s ? In fact even we do not accept your argument which shows that there are people who do not accept your viewpoint. There are innumerable objects in the universe which exist without our knowing their existence. Lastly how can you say that nobody in the world  believes in his existence , because that itself would make you omniscient !

6.       Q : There can be a limit to the capability of any person of knowing things. After all a high jumper with lot of practice can jump only 10 feet and even with continuous practice he cannot jump a mile ?

A : This example is incorrect since the jumping is the capability of body and is limited by agility of body. However the knowledge is capability of soul which is unlimited. Due to obscuration by Gyanavaraniya karma it was not revealed. However by practicing meditation etc the karmas are destroyed and the entire capability can be revealed just as dispersal of clouds reveal the brightness of sun.

7.       Q : If omniscient sees the beginingless and infinity in his knowledge , then they cannot remain without beginning  and infinite.

A: Every object is seen in the knowledge of omniscient as it is. If space and time are infinite they it appears the same in his knowledge also. If objects are infinite then they also appear infinite to him. It does not appear any different to him.

8.       Q : Omniscience is achieved by learning of Agam ( scripture) and practicing of the same. But Omniscient only tells the Agam . Hence both are interdependent therefore not acceptable.

A:  Yes omniscient only is the cause of Agam. Present omniscient learns and practices the Agam described by previous omniscient who himself learnt from the Agam described by his predecessor. Hence this chain is beginingless like that of tree and the seed. Hence the interdependence argument does not apply in beginingless case. The main issue is whether Agam can exist without omniscient ? And whether a human can become omniscient ? The answer to both questions is that a person can become omniscient by his spiritual development. And then his qualities are demonstrated in his speech which are then called Agam.

9.       Q: We see most of the people today as full of passions, attachments and ignorance. Then how can we accept the existence of somebody in the past or future becoming omniscient? Because there is a limit to human capabilities.

A; Just because we are not able to observe the glory does not mean that it cannot exist. Even today we do not see anyone knowing all the Vedas but that does not imply that Gemini did not have the knowledge of all the vedas. What we have to consider is whether the knowledge of the soul can develop to that extent or not ? And if nature of soul is having infinite knowledge then what is the hindrance to such a development . The hindrance due to obscuration can be removed by conduct just as gold is purified with fire.

10.   Q: If omniscient observes the desires and unhappiness of all  the people then he will also become unhappy ?

A : Just because he knows the pains and unhappiness of the universe, he cannot become unhappy. Unhappiness is due to manifestation of soul into that state. Can a noble Brahman be called a drunkard just because he knows the effect of liquor? The omniscient is totally veetrag  and he has no Mohaniya karma attachment now. Knowing the unhappiness of the universe cannot make him unhappy.

11.   Q : Since omniscient knows the unclean objects he would  suffer with their taste also ?

A : Knowledge is different from tasting an object. Tasting is done by senses while Omniscient is beyond senses. Even his knowledge is beyond senses. Hence knowing does not imply tasting the objects. He never manifests into the objects to taste them.

12.   Q : Since we do not have proof of the existence or non existence  of omniscient , it should be treated as uncertain ?

A: Proof for existence have been provided above and the non existence has been negated. Hence there is no uncertainty. In entire universe , and in the limitless time span, the absence of Omniscient cannot be proved without becoming omniscient himself. Till we do not have information of all the people of the world belonging to this endless time span, how can we call the universe devoid of Omniscient? If someone can, he himself becomes Omniscient.

13.   Q : It is not possible for one person to know all because of limitation of senses and there is no proof of knowledge without senses. Further senses cannot derive knowledge of past and future.

A : Its not correct. The sensory knowledge is derived by the Kshayopasham of gyanavaraniya karma in the form of Labdhi ( capability) and Upayoga ( manifestation of soul towards the object to know it). However with the destruction of gyanavaraniya karma , the inherent capability of soul of knowing all is revealed.

14.   Q : Why only Bhava Indriya are destroyed for omniscient , why not dravya Indriya ?

A: The bhava Indriya are dependent upon obscuration due to gynavaraniya karmas while dravya indriya are physically formed by means of Naam Karma. The destruction of Gyanaraniya is the cause of attaining Omniscience in the form of Keval Gyana which is not dependent upon the senses and the mind. The Naam karma is destroyed along with ayu karma at the end of 14^th gunasthana.

15.   Q : Since we do not accept the existence of Omniscient, and you accept it, therefore it should be treated as doubtful ?

A : Even that is not correct. You do not accept his existence therefore Omniscient does not exist for you. We accept his existence because there is no proof of  his non existence , hence Omniscient exists for us. So neither you have doubt nor we have any doubt. Yes if a third person comes, he may have doubt that which one of these two is correct.

16.   Mimansak : Q : How do you say that knowing is the nature of soul and he can know everything due to his nature?

A:  Then how do you make the statement that Vedas are capable of letting people know the past, present , future and near and distant objects ? If you accept that Vedas can impart that knowledge then  how do you say that knowing is not nature of soul and remain in good health?

Further, in your philosophy knowing is accepted as attribute of soul in some respect unlike Naiyayik or Yog  philosophy which believes knowledge to be totally different from the soul and is attached to soul using Samvaya attribute.

17.   Mimansak : Q : If such is the case then why people appear ignorant in the world? Why they do not appear as omniscient ?

A: It is due to bondage of Gyanavaraniya karmas under the influence of fruition of Mohaniya karmas that Jivas appear to have lack of knowledge. The Mohaniya karma influences him like drinking of wine and makes him disoriented and Gyanavaraniya karma obscures his knowledge. It is practically seen in the world that two sensed insect has more knowledge than one sensed. Thus it is not difficult to believe the existence of a person without obscuration of knowledge.

18.   Mimansak : Q: Even without Moha , a person can know of nearby things but not distant objects?

A : Nearness of distance is not cause of knowledge. Just as kajal ( eyeliner)  in the eye is not seen in spite of being so near , and moon /sun are seen in spite of being so distant. Hence the distance is immaterial. It is obscuration due to Gynavaraniya karmas which is responsible for lack of knowledge. Reading scripture cannot impart knowledge without capability of soul in the form of lack of obscuration. Once the entire Gyanavaraniya is destroyed, it  would illuminate the entire universe.

19.   Mimansak: Q:  Even omniscient should know by means of senses like us ?

A: Our sensory knowledge is  dependent upon light and other parameters. But it can be seen that with tools sensory knowledge is improved and even cats and owl see better in dark. It proves that knowledge is not dependent upon senses alone. People can see mountains in the dream and talk to relatives without using senses. The knowledge of omniscient is not dependent upon any senses. In fact sensory knowledge is quite weak and limited with capability to know things sequentially. The knowledge of Omniscient is beyond senses, direct and without any obstruction. He knows everything at the same time.

20.   Bouddha: Q : Destruction of karmas would cause destruction of knowledge also in Kevali since his mati gyana, sruta gyana, avadhi gyana and Manah paryaya gyana are destroyed ?

A: Karmas are not Jivas. The karmas which were bonded to Jiva have now become unbonded from Jiva and are not physically destroyed since no matter is ever destroyed. The Jiva which was under the influence of karma reverts to his true nature of knowing all  since knowledge is nature of Jiva. Just as gold become pure once the impurity is removed, the jiva attains his keval gyana.

Acharya Kunda Kunda and Omniscient

Acharya Kunda Kunda has laid down the description of omniscient quite elaborately in Pravachansar. He tells in gatha 38 that all the paryayas ( manifestations) which have been passed and all those which are not born yet are directly seen in the knowledge of the Omniscient , otherwise who would call that knowledge as divine ? In fact all those paryayas of all Dravyas are presently seen in his knowledge simultaneously  (gatha 37) . That knowledge is beyond senses since sensory knowledge only knows indirectly and does not have capability to sense the past and future manifestations ( gatha 40). That knowledge is called Kshayik which is generated with the destruction of karmas and knows all by means of all the pradeshas of the soul directly ( gatha 47). He also declares that the one who does not know his soul of the form of infinite paryaya cannot know all the dravyas and their infinite manifestations ( gatha 49). On the other hand he knows all without going into all the spaces of the universe , and he remains within himself. All the universe is knowable and is reflected in the knowledge of the Omniscient . This is called a statement of Vyavahar naya ( practical view point) . Some times this statement is misunderstood as saying that Omniscient does not really know the universe but he knows it formally only( as a figure of speech). But what is implied by practical view point is that he is not immersed in to the objects of knowledge while knowing them. Otherwise he would be experiencing the pains, sufferings, happiness etc of all the beings. He knows their pains and sufferings but he does not experience them. That is why it is called Vyavahara Naya. That is why he has clearly told above that if he does not know all then how can his knowledge be called divine?

14 Marganas : 14. Ahaar Margana

There are totally five types of bodies a Jiva can have in the worldly state. These are Audarik, Vaikriyik, Aharak, Tejas and Karman. The audarik body is the physical body of  Manushya ( human) and Tiryanch ( animals). The Vaikriyik body is that of Naraki and Devas. Aharak sharir is a special body created by Muni when travelling to Tirthankar for clarification of doubts ( this is not same as  Ahaar Margana ). The tejas sharir is an aura type body always present with Jiva and Karman sharir is the body comprising of karma particles bonded with the jiva at all times. Hence a jiva after death goes with only Tejas and karman sharir to the next abode.

Ahaarak Jiva : Out of these the first three are used by the Jiva for his worldly activities and they are dictated by their respective Naam karmas. Now these bodies require continuous replenishment to maintain since at every moment these bodies are acquiring and shedding Nokarma particles. Nokarma stands for Not Karma i.e. all such particles which are not Karmic. So under the fruition of Audark, Vaikriyik and Aharak sharir naam karma the jiva  acquires the Nokarma Vargana ( particles) which  are used to replenish the sharir ( body), vachan( speech) and mind. This act is called Ahaar and such Jiva is called Ahaarak. Since a jiva is in any of the four gati at any given  moment , therefore at every moment he is acquiring or shedding the nokarma particles of the possible three kinds. However there is one state when he does not acquire or shed such particles in worldly transmigration. This is when he is transiting from previous body to the new body in a state called Vigrah Gati. This period for transiting can be from 0 to 3 samay.

Vigrah Gati :  After death a Jiva travels in straight line path towards the next birth place. These paths are in accordance with the Loka coordinate system and he does not travel diagonally. Therefore he can take maximum of 3 bends to reach the destination for travelling from anywhere to anywhere in Lokakash. Each bend requires one samay hence the period spent in Vigrah gati can be a maximum of 3 samay. In case he does not require any bend then he takes birth in the next birth place immediately after death and no time is spent in vigrah gati. This is known as Riju Gati.

Anahaarak Jiva: Now in case the Jiva has travelled in vigrah gati for 3 samay to take birth , then in this period he does not acquire any Nokarma particles to replenish his body since there is no body. Hence in this period he is called Anahaarak. If he requires only 1 samay then he is Anahaarak for 1 samay period. However if he went with Rijugati then he has not spent any time in vigrah gati and he starts acquiring Nokarma particles form the next moment of birth. Therefore he continued to be Ahaarak without any break. It can happen that a Jiva may take birth from one gati to next without being in vigrah gati for a considerable period of time. In such a case the jiva was ahaarak for that long without break. The maximum period for Jiva to remain Ahaarak without break is equal to innumerable Kalpa kal . One Kalpa kal is period of one cycle of Utsarpini and Avasarpini kal which is equal to 20 kodakodi sagar. Therefore a Jiva may remain Ahaarak without being Anahaark for innumerable kodakodi sagar i.e. he may continue to take births one after another and travel in Riju gati , for that long a period without break. After that period he would definitely take birth being ahaarak which means he would definitely spend at least one samay in vigrah gati.

Besides Vigrah gati , there are two  more conditions wherein a Jiva is Anahaarak. One is during the life period in 14^th gunasthana of Ayoga Kevali. Since all yoga activity has stopped, his body does not require any nokarma particles . Nor does he have activities of mind or speech. Therefore he is Anahaarak for the antarmuhurta period of Ayoga kevali state.

Another condition is during Kevali Samudghat in 13 th Gunasthana of Sayoga Kevali. At the end of life period of Sayoga kevali he enters into Samudghata state to equalize the balance period of ayu karma with other Nam and gotra karmas. This is achieved by expanding the jiva body equal to entire lokakash. This process is carried out in total 7 samay wherein the body expands in steps. 1 Dand – body fills North South column. 2. Kapat- body fills north south – east west without any thickness. 3- Pratar- The body fills entire cubical state of Lokakash excluding the Vatavalay region. 4. Loka Puran- the body expands covering the entire lokakash. 5. Pratar- reverse process of reducing to cubical state. 6. Kapat- reverse process of filling like the door without thickness. 7. Dand- reverse process of filling North south column.  Next moment Kevali is back to his original form. Out of these the Pratar-Lokapuran-Pratar  are states with Karmana Kayayoga wherein the Kevali is Anahaarak for a period of 3 samay.

Therefore any Jiva is Anahaarak for a minimum period of 1 samay to maximum period of 3 samay. However if we examine in respect of all the jivas then we find that someone or other is always Anahaarak without any break. Similarly someone is ahaarak continuously and in respect of one jiva the maximum period can be innumerable kalpa kal.

In respect of Gunasthana, the ahaarak jivas will belong to all gunasthana from 1 to 13. On the other hand the Jiva will be Anahaarak in 1, 2, 4, 13 , 14 gunasthana only. This is so because these are the only gunasthanas in vigrah gati.

Conclusion

With this we come to the end of 14 marganas which form the base for  the knowledge of Jain Scriptures. These 14 marganas help in identifying Jivas of various categories with respect to which further details can be described. For example area occupied by each type of Jiva may be described, or the period of remaining in that particular margana may be described with details of minimum or maximum period. Overall this leads to very structured mechanism for detailing the scriptures.The entire Dhavla, Jayadhavla and Mahabandh scriptures use these Marganas extensively. An attempt is made to explain these in English here.  Since most of the hindi words do not have any equivalents in English hence they are retained as it is since in future it would be easier to speak in that terminology only. I hope the readers would find it useful. If there are any mistakes , readers may kindly bring them to my attention to rectify it. For further reading on the subject “ Samyak Gyan Chandrika” by Pandit Todarmalji or Dhavla Vol I &II  are recommended. 

14 Marganas : 13. Sangyi Margana

The knowledge generated due to subsidence of the obscuration of NoIndriya i.e. Mind  is called Sangya. The Jivas who have such knowledge due to mind  are known as Sangyi. The Jivas who do not have Mind and are dependent on the other senses only for the knowledge are known as Asangyi.

With mind only one teaches others for well being.One can analyse what is beneficial and non beneficial for him.They are able to respond to the calling of names.   Based upon desires one moves his hands or feet and indulges in trade or hunting activities. Animals like buffalo, elephants, parrots etc belong to this category besides humans. On the other hand all 1-4 sensed jivas are Asangyi. In five sensed Jivas there are Sangyi and Asangyi both.

Asangyi Jivas are found in only  the Tiryanch gati while Sangyi Jivas are there in all four Gati. An Asangyi jiva can take birth in 1^st narak after death with a life span of 10000 years although he would be born a Sangyi. Similarly an Asangyi can take birth in Swarga as Bhavanvasi deva with a life span of 10000 years. The Asangyi does not go beyond this level in heaven or hell. It also implies that Asangyi Tiryanch of 1-4 senses do not go to Narak or  Deva gati. On the other hand a Sangyi Tiryanch can go upto 7^th Narak.

The Asangyi Jivas are Mithydrishti since they do not have capability to realise the self. It is only Sangyi Jivas who can get right knowledge and proceed on Moksha Marg. However Sangyi Jivas are found only upto 12^th Gunasthana since 13^th Gunasthana of Sayog kevali is called devoid of Sangyi Asangyi. This is so because even though they do have physical presence of mind, they do not use mind for knowledge since they have direct keval gyana. Hence they cannot be called Sangyi. They cannot be called Asnagyi either since they have all the knowledge and the mind is physically present though unused. Therefore they are called neither of Sangyi Asangyi . Same is case for 14^th gunasthana and Siddha bhagwan.

A Jiva can continuously take birth as Sangyi Jiva for a maximum period of few hundred Sagar period after which he would definitely take birth as Asangyi jiva . On the other hand one can be in Asangyi state for a period of innumerable pudgala paravartan in Tiryanch form. 

14 Marganas : 12. Samyaktva Margana

Realisation of the true form of the 6 dravyas, 5 astikayas , 9 padarthas ( elements) as described by the Omniscient in the aspects of knowledge and belief is Samyaktva. This realization could be without knowing the finer aspects of the nature of dravya etc by way of Praman or Naya, by just accepting the directive of Omniscient and experiencing the self in the same manner. The other way could be by way of understanding the logic behind the scriptures and accepting it by examining himself and then experiencing the self. Either way the nature of self is understood with respect to all others.

The six dravyas are Jiva, Pudgala, dharma, adharma, akash and kaal. Description of  these in terms of their names, characteristics, duration, space, numbers, activity and function provides an elaborate method of understanding them. Out of these five are astikayas also since they occupy more than one Pradesh ( spatial unit) except Kaal dravya which occupies one Pradesh each in the entire lokakash. It may be noted that pudgala paramanu also occupies one Pradesh but since it has capability to form a skandh( aggregate of particles) , it is treated as astikaya. On the other hand the Kaal dravya occupies unit space and does not join with other adjacent dravya hence is not treated as astikaya. The 9 padarthas are Jiva, Ajiva, Punya, Pap, Asrava, Bandh, Samvar, Nirjara and Moksha which depict the forms a Jiva takes in his worldly cycle enroute to attaining Moksha.

There are six divisions of Samyaktva Margana in which Jivas are found:

1. Mithyatva  2. Sasadan  3. Samyak Mithyadrshti  4. Vedak Samyaktva  5. Upasham Samyaktva  6. Kshayik Samyaktva

1.      Mithyatva : This is the form in which Jivas are found from beginingless time wherein he does not believe in the teachings of the Jinendra Bhagwan ( Apta) or scriptures based upon his sermons and therefore does not understand the forms of 9 Padarthas.  In fact he believes in false form of Deva, false scriptures and imaginary forms of Padarthas. These Jivas are in first gunasthana and there are infinitely infinite jivas belonging to this state. They are there in all one to five sensed, all four gati etc. He can come out of Mithyatva  when five samavaya ( collectibles) are present at the same time. These are effort, nature, time, destiny and Catalyst. In these five the nature is that of Jiva who can attain Moksha. The time is the appropriate time at which event occurs and cannot happen before its due date. The destiny is the even itself which occurs at the designated time. Effort is the Purushartha of the Jiva to realise himself without which he cannot attain right belief. Lastly the Catalyst is Nimitta which is in the form of weakening of Karmas , the teaching of the right Guru and darshan of statue of Jinendra bhagwan. Sometimes it could be due to recollection of past life. When these five events occur together then the time is ripe for the realization to happen and the Jiva attain right belief. Then by suppressing the Mithyatva he is able to attain Samyak Darshan.

2.      Upasham Samyaktva: In practice Jiva attains right belief by contemplating upon his own nature wherein the karmas automatically gets suppressed. A stage comes where the fruition of Mithyatva karma is blocked for a short period of Antarmuhurta( less than 45 minutes). When there is no fruition of Mithyatva karma , the Jiva is able to realise his own true nature and experience himself. This stage is called Upasham Samyaktva. Since no Mithyatva is in fruition, the purity of the soul is high. Such a Jiva can be in 4^th to 7^th Gunasthana and during this period 4 types of Anantanubandhi Kashayas ( anger, pride, deceit and greed) and 3 types of Darshan Moha karmas are not in fruition. Therefore the effect is purity of soul similar to settling of mud in water by presence of Alum. Such a jiva can be in any of the 4 gati  but has to be Bhavya, with mind, 5 sensed paryapta ( with complete body formation), awake ( with the absence of 3 types of sleep), belonging to 3 shubha leshya at that time (not applicable in Narak gati).

            Even if he has bonded the next birth, there is no restriction for attaining Upasham Samyaktva. However if he has bonded Tiryanch or Narak Ayu then he cannot practice Anu Vrita or Mahavrita ( 5^th and 6^th Gunasthana). Only if he has bonded Dev Ayu , or not bonded Ayu at all then he can hope to reach 5^th or 6^th gunasthana. If he has bonded any of the remaining 3 gati in Mithyatva stage then he cannot hope to reach 5^th or 6^th gunasthana.

            Duration of Upasham samyaktva is antarmuhurta only after which the Jiva necessarily drops to lower gunasthana due to fruition of karmas which were suppressed for this period. If Mithyatva karma fructifies then he can go back to Mithyadrishti stage.

During the period of Upasham Samyaktva a jiva does not die. If we consider all the Jivas of the universe them someone or other is attaining Upasham Samyaktva with a minimum gap of one samay period. However the maximum gap  for someone to attain Upasham samyaktva is 7 days for 4^th, 14 days for 5^th and 15 days for 7^th Gunasthana.

            The number of Jiva having Upasham samktva at any given moment is least of the 3 types of samyaktva ( Kshayik , Vedak and Upasham) since his duration is limited whereas other two do not have such time limit.

            Another important rule is that the Jiva has to be Anadi Mithyadrishti for attaining Upasham Samyaktva i.e. the Jiva should have spent considerable time in Mithyatva before hand. Suppose he had attained Upasham samyaktva earlier and became Mithya drishti then he cannot Upasham Samyaktva for an innumerable number of years. The reason is that in the karma bonded with him there is presence of all three karmas of darshan moha which  prevent him to attain Upasham samyaktva. Instead of 3 karmas if only Mithyatva is present then only he can suppress it and attain Upasham samyaktva.

3.      Sasadan Samyaktva : The duration of attaining Upasham Samyaktva is antarmuhurta during which  the Mithyatva Karma is unable to fructify since it has been suppressed. The anantanubandhi Kashaya is also suppressed in this period. However prior to completion of duration of Upasham Samyaktva , when a time period of six Awali to one Samay is remaining ,  if the Anantanubandhi Kashaya  i.e.any of the anger, pride, deceit or Pride fructifies, the Jiva falls from Samyaktva and drops down to 2^nd Gunasthana namely Sasadan. It is said that the Jiva has dishonoured the Samyaktva hence not able to complete Upasham Samyaktva. The duration of stay is Sasadan is also limited to six Awali maximum and he drops down to Mithyatva Gunasthana subsequently. The cause of Sasadan is not due to fruition of Darshan Moha , hence it is called a Paarinamic Bhava since it is treated as independent of Karma. In any case there is no fruition of Mithyatva in this gunasthana and once a Jiva has attained it , he would attain Moksha in ardha pudgala paravartan kaal atmost.

Sasadan samyaktva can be attained in any of the four gati, but the Jiva has to meet all conditions of attaining upasham samyaktva as stated earlier. The number of such Jivas in the universe are innumerable fraction of one Palya. In Manushya Gati, the number of such Jiva is stated to be 52 Kodi( Crore). The duration of sasadan samyaktva is from one samay to six Awali. However this Margana is called Santar ( with a break) Margana, since it can happen at a given moment that there are no Jivas in Sasadan Gunasthana . Continuously one jiva after another are becoming Sasadan and dropping to Mithyatva somewhere in the universe. However there could be a gap of one samay to innumerable fraction of one Palya when there may not be any Jivas in Sasadan Gunsthana. As far as one Jiva is concerned, like Upasham Samyaktva he cannot come to Sasadan Gunasthana immediately after reaching once.In fact a time gap of innumerable fraction  of one Palya is required before he can attain it again.

Another rule is that  a Jiva could die at the time of Sasadan Samyaktva but  he could go to Tiryanch, Manushya or Deva Gati only. In sasadan state he cannot take birth in Narak Gati. On the other hand in all four gati Jivas can attain Sasadan  Samyaktva.

4.      Samyak Mithyatva  : During the process of Upasham Samyaktva, the Mithyatva karma which is existent in the state of the Jiva gets divided into three components. One is Mithyatva karma itself which is considerably weaker than the original. The second is Samyak Mithyatva karma and third is Samyak Prakriti Karmas. The speciality of these two karmas is that these two are not acquired by bonding but rather due to fracturing of Mithyatva karma. Now at the end of Upasham Samyaktva period, either of three things can happen. One is fruition of Mithyatva karma which brings back a Jiva to Mithyatva. Second is fruition of Samyak Mithyatva which is of mixed  nature in terms of belief which is 3^rd Gunasthana. The third possibility is fruition of Samyak Prakriti which puts him in 4^th ,5^th ,or 7^th Gunasthana  wherein he is called Vedak Samyakdrishti.

In Samyak Mithyatva a jiva has belief and Non belief at the same time in 6 Dravya, 9 Padartha etc. That is why the effect is mixed. The duration of such state is Antarmuhurta and after this period the Jiva may go to 1^st or 4^th Gunasthana. This state can also happen in all four gati. The period of this Gunasthana is Antarmuhurta only. The important thing is that this Jiva also would attain Moksha within ardh pudgala paravartan kaal.

With respect to one Jiva , he can come back to this gunasthana after going to 1^st or 4^th within an antarmuhurta unlike sasadan or Upasham samyaktva. This too is santar margana ( with a break) which means that although jivas are continuously coming to 3^rd gunasthana , there could be a minimum period of 1 samay and maximum period of innumerable fraction of one palya when there are no jivas existent in this gunasthana. Further the minimum period when someone is available in this gunasthana is antarmuhurta , with a maximum period of innumerable fraction of one Palya.

The number of such Jivas are a numerable times than that of sasadan Jivas. In humans this number is 104 Kodi.

Another important rule is that one does not die in this gunasthana in any of the four gati. Therefore he does not take birth in this gunstahana either.

5.      Vedak Samyaktva: At the end of Upasham samyaktva, a Jiva cannot continue to remain in that state and he necessarily goes to 1^st, 3^rd or 4-7^th gunasthana. Basically it is due to fruition of Samyak Prakrati karma at the end of Upasham samyaktva kaal that he enters Vedak samyaktva state. In this state Samyak prakrati karma is fructifying where there is no fruition of Mithyatva nor the anantanubandhi kashayas.  However in 4^th gunasthana he cannot practice sanyam hence he is called Avirati or Asanyami. But if prior to contemplation for Upasham samyaktva if  he had accepted Anuvrita or Mahavrita then after attaining Upasham samyaktva he can reach 5^th or 7^th gunasthana as vedak samyakdrishti. These are states of Desh sanyami and Sanyami jivas. 7^th gunasthana is nirvikalpa contemplation stage and after a short period he drops to 6^th  gunasthana which is vikalpa state. It may be noted that from Upasham samyaktva one does not go to 6^th gunasthana directly. Since in this gunasthana the fruition is that of samyak prakriti, the Mithyatva karma is lying dormant and not fructifying. However the state is fickle and can always drop to Mithyatva due to its fruition. In fact one can keep transiting between 1^st to 4^th gunasthana every antarmuhurta. However he would definitely attain Moksha within ardh pudgala paravartan kaal. A jiva can become vedak samyakdrishti in all the four gati, however in narak and deva gati he can only be in 4^th gunasthana. In tiryanch gati he can reach upto 5^th gunasthana. In Maushya gati only he can reach 4-7 gunasthana in vedak samyaktva.

In the universe somebody or other is always attaining samyak darshan without gap. The number of such Jivas in Manushya gati is 700 kodi. The total number of such jivas are an innumerable multiplier of the Samyak Mithyatva jivas.

A manushya  jiva dying in vedak samyaktva would necessarily take birth in deva gati. A deva or naraki dying with samyaktva would take birth in manushya gati. A tiryanch would take birth in deva gati. However it can so happen that a manushya or tiryanch may have already bonded narak, tiryanch or manushya gati prior to attaining samyaktva. In that case they take birth in bhoga bhoomi as tiryanch or manushya. The one who has bonded narak gati would necessarily go to Mithyatva prior to death and then take birth in narak. Only Kshayik Samyak drishti can go to 1^st narak with samyaktva intact. But there is no restriction of attaining samyaktva after bonding any of the ayu karma.

6.      Kshayik Samyaktva : As mentioned above  during the process of Upasham samyaktva , the Mithyatva karma is divided in to three components of Mithytva, Samyak Mithyatva and Samyak Prakriti. The fruition of Samyak Prakriti is Vedak Samyaktva. All  the three types of karmas are existent in the profile of the Jiva. Fruition of any of the three causes the Jiva to be in 1^st, 3^rd or 4-7 gunasthana. But he cannot go higher than this gunasthana.  However a jiva can destroy the existence of all three of these  Darshan Moha karmas so that he can never leave Samyak Darshan. Prior to that he is also required to destroy Anantanubandhi Kashaya from his karmas by a process known as Visanyaojana which is also a destruction process but is reversible. Once he completes the Visanyojana, he can do the Karan labdhi parinaam which enables destruction of the three darshan moha karma. Once there is no Mithyatva in his karmas, he is a Kshayik Samyak Drishti. In fact a Jiva after attaining this status , takes at most 3 births to attain Moksha. He is also eligible to climb Shreni which is a process of manifesting into purer state of charitra in higher gunasthana. Kshayik samyaktva is an irreversible process by which Mithyatva is destroyed hence he would never ever bond Mithyatva karma. Even Kevali bhagwan has Kshayik samyaktva.

 An important rule for attaining Kshayik Samyaktva is that the process of destruction of Darshan Moha karmas is initiated only in the presence of Kevali Bhagwan in Karma Bhoomi , although the process may be completed in all four gati. It means that before the completion of process, a jiva may die but the process will be completed by taking birth in the next incarnation wherever he had bonded ayu karma for. If a jiva had bonded Narak gati  prior to initiation of Kshayik samyaktva, he  takes birth only in 1^st narak , and then completes the process there in the beginning itself and is born as Kshayik Samyak drishti. Others who had bonded Tiryanch or Manushya Gati before hand take birth in Bhoga Bhoomi accordingly and then go to Deva lok in subsequent birth.

An innumerable number of Kshayik Samyak drishti are there in various kalpas ( heavens) and the number of vedak Samyak drishti is higher by a multiplier of an innumerable number.

A common example quoted in scripture is that of King Shrenik who has attained Kshayik Samyaktva and taken birth in 1^st Narak and after few thousand years would take birth in Bharat Kshetra and be the first Tirthankara , in the beginning of 4^th kaal here.