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.