Chapter XIII- Fourteen Gunasthan Adhikar written by Kavivar Pandit
Banarasidasji
1. With the
benefit of whose bhakti this granth has been completed without hindrance,
Pandit Banarasidasji offers salutations to such Jina Pratima (idol) similar to
Jinaraj.
Greatness of Jina Image
2. By
viewing whose face, the fickleness of the eyes of the devotees gets destroyed
and habit of remaining steady enhances i.e. they start viewing with
concentration, upon observing whose posture one is reminded of Kevali Bhagwan ,
in front of whom the wealth of Surendra also appears insignificant like straw,
by reciting whose qualities the heart is enlightened with gyan and the soiled
wisdom gets purified. Pandit Banarasidasji says that the magnificence of image of Jinaraj is directly experienced,
the idol of Jinendra directly appears like real Jinendra.
Praise of devotees of Jina Idol
3. Pandit
Banarasidasji says that within whom internally the wave of samyak darshan has
risen and the sleep of Mithyatva Mohaniya has been destroyed, in whose hearts
the procedure of Jain faith has been revealed , who have abandoned the false
pride, who have recognised the six dravya forms, who have been fortunate to
listen to the preachment of Agam as described by Arihant, in whose heart form
warehouse the words of Jain Munis have made entry, whose world has come to an
end, they alone believe the Jina idol to be similar to Jinaraj.
Declaration
4-5. The
idol of Jinaraj eliminates the Mithyatva of devotees. Offering obeisance to
that Jina idol, Pandit Banarasidasji considered in his heart that this Natak
Samaysar granth is supreme state form and it describes the soul Tattva but does
not contain description of Gunasthana. If it incorporates the subject of
Gunasthana also then this granth would be very much useful.
6-7.
Considering this Pt. Banarasidasji
describes the Gunasthanas in brief which are means for searching the
Shiva(Moksha)-Marg. (7). Jiva substance
is of one form from aspect of Nishchaya naya and from aspect of Vyavahara naya it
is of fourteen types. Just as white cloth becomes of several colours in
conjunction with colours, in the same way in conjunction with Moha and Yoga the
worldly jivas are seen to have fourteen states.
The names of fourteen gunasthanas
8. First
Mithyatva, second Sasadan, third Mishra, fourth Avirata Samayka Drishti, fifth
Desha Vrata, sixth Pramatta Muni, seventh Apramatta Muni, eighth Apoorvakaran,
ninth Anivrattikaran, tenth Sookhma Lobh, eleventh Upashant Moha, twelfth
Ksheen Moha, thirteenth Sayogi Jina and fourteenth Ayogi jina whose duration is
equivalent to time taken to pronounce the five letters a, e, u, ri, lru .
Description of Mithyatva (delusionary) Gunasthana
9. The
fourteen names of Gunasthana were told. Now five kinds of Mithyatva are being
described.
In Mithyatva Gunasthana five types of
Mithyatva are under fruition
10. First is
Ekant Mithyatva. Second is Vipareet Mithyatva. Third is Vinay Mithyatva, Fourth
is Sanshay Mithyatva which makes the mind oscillating like the ship caught in
whirlpool. Fifth is agyan mithyatva which is
statue of complete carelessness. These five Mithyatva make jiva
transmigrate in the world and with their destruction the samyak darshan gets revealed.
Form of Ekant ( singular) Mithyatva
11. The one
who is adamant about a single specific naya and accepting that alone calls
himself knower of Tattva, that person is Ekantvadi real Mithyatvi.
Form of Vipareet (Opposite) Mithyatva
12. The one
who detracts the Agam specified path and describes dharma as taking bath (in
holy places), practicing touchable-untouchable and thus strengthens his
imaginary hypocrisy and poses himself to be great for getting fame, that jiva
is vipareet Mithyatvi.
Form of Vinay (respect) Mithyatva
13. The one
who treats right-wrong deva, right-wrong guru, right-wrong shastra as same and
without rationality offers bhakti to all, that jiva is Vinay Mithyatvi.
Form of Sanshay (doubt) Mithyatva
14. The jiva
who by adopting to different view points remains fickle minded and contemplates
of the substances without right belief and
firm mind, he is Sanshay Mithyatvi.
Form of Agyan Mithyatva
15. The one who
does not have even an iota of sense on account of bodily miseries and aways
remains ignorant about tattva gyan, that jiva is agyani like an animal.
Two divisions of Mithyatva
16. In Jain
shastras the five types of Mithyatva have been described. Their forms as
beginningless and with beginning are being described now.
Form of Sadi (with beginning) Mithyatva
17. The Jiva
who carries out upasham (subsidence) of gang of darshan mohaniya i.e.
Mithyatva, Samyak Mithyatva and Samyak Prakriti and tastes Samyaktva climbing
from Mithyatva Gunasthana and again falls back into Mithyatva, he is Mithyatvi
with beginning.
Form of Anadi (beginningless) Mithyatva
18. The one
who has never overcome the fruition of Mithyatva, who always keeps spirit of oneness with body etc.,
that fool devoid of knowledge of soul is anadi (beginningless) Mithyatvi.
Declaration
to describe the Sasadan Gunasthana
19. The form
of first Mithyatva Gunasthana was described. Now the sasadan gunasthana is
described briefly.
Form of Sasadan Gunasthana
20. Just as
some hungry person eats kheer mixed with sugar and after vomiting also he
continues to get its taste partially, in the same way some Upasham Samyaktvi
jiva on account of fruition of passions falls from 4th,5th, or 6th
gunasthanas towards Mithyatva and during this period of falling from one samaya
to six avali, he experiences the slight taste of Samyaktva, that is Sasadan
Gunasthana.
Note: Here
one of the Anantanubandhi four passions are under fruition.
Declaration to describe the third Gunasthana
21. The form
of second Sasadan Gunasthana was described, now third Mishra Guanasthana is
described.
The form of third gunasthana
22. Acharya
says that if the karma prakriti called
Mishra Mithyatva comes under fruition for Upasham SamyakDrishti or Sadi (with
beginning) MithyaDrishti Jiva and there is no fruition of Anantanubandhi four ,
Mithyatva Mohaniya and Samyaktva Mohaniya these six prakritis, then the jiva
experiences true-false belief form bhavas of knowledge and mithyatva mixed
together; that is Mishra Gunasthana, its duration is Anatarmuhurta (48 minutes
max.).
Note: Here
the bhavas are of mixed nature of true-false kind like jaggery mixed with curd.
Declaration to describe the fourth gunasthana
23. I
described Mishra Gunasthana as per my capability. Now with the evidence of
Jinagam I describe the fourth gunasthana.
The description of fourth gunasthana
24. For
whichever jiva the remaining duration of transmigration in the world is maximum
of ardha pudgala paravartan kaal and minimum of antarmuhurta as balance, he
attains Nishchaya Samyakdarshan and enjoys the bliss of Moksha pleasure
crossing the four gatis form world. Beginning with antarmuhurta to ardha
pudgala paravartan kaal, whatever are the number of samayas, that many are the
divisions of samyaktva. The moment the jiva attains Samyaktva, the qualities of
soul also start getting revealed and worldly blemishes get destroyed.
25. The one
who brings Mithyatva into non fruition by means of manifestations in the forms
of Adhahkaran, apoorvakaran and Anivrattikaran, for him the qualities of soul
are revealed and that only is Samyaktva.
The eight narrations of Samyaktva
26. The form
of Samyaktva, its generation, characteristics, qualities, ornaments, blemishes,
destruction, and infringements, these eight are narrations of samyaktva
(1) The form of Samyaktva
27.
Attainment of true experience of nature of soul, enhancement of bhavas of
equanimity day by day, purification of manifestations at every moment, this
only is called as Samyak Darshan.
(2) The generation of Samyaktva
28. Out of four gatis, the Sangyi (with mind) jiva only
attains Samyak darshan which could be on his own i.e. Nisargaj or by means of
preachment of Guru i.e. Adhigamaj.
(3) Characteristics of Samyaktva
29. He gets
introduced to nature of soul by himself, doubt is never generated and bhavas of
detachment prevail without deceit or fraud. These only are the characteristics
of Samyak darshan.
(4) Eight qualities of Samyakdarshan
30.
Compassion, friendship, gentleness, humbleness, equanimity, faith, detachment,
and affection towards dharma, these eight are qualities of samyaktva.
(5) Five ornaments of Samyaktva
31. The
spirit of propagation of Jain dharma, rationality of differentiating
discardable-acceptable, patience, happiness of attainment of samyak darshan and
intelligence of contemplation of tattvas, these five are ornaments of samyak
darshan.
(6) Twenty five blemishes are avoided in
Samyak darshan
32. Eight
pride, eight impurities, six anayatan (wrong perceptions), three mudhata (ignorances), all these constitute twenty five
blemishes of samyak darshan.
Names of eight great prides
33. Pride of
caste, kula (family), wealth, beauty, tapa, strength, knowledge and power,
these eight are the great prides.
Names of eight impurities
34. Doubt in
words of Jina, deviation from nature of
soul, desire of sensory subjects, oneness with body etc., aversion towards
unclean, dwesha towards cofollowers, criticism of others, carelessness in
enhancement of knowledge and propagation of dharma, these eight constitute the
eight impurities of samyak darshan.
Six Anayatan (wrong perceptions)
35. Praising
of worshippers of Kuguru, Kudeva and Kudharma and interest towards Kuguru,
kudeva and kudharma these six are anayatan (wrong perceptions).
Names of three moodhata ( ignorances)
and total of twenty five blemishes
36. Not knowing the true form of Deva is Deva Moodhata
(ignorance), not knowing the form of Nirgranth Muni is Guru Moodhata, not
knowing the form of dharma as described by Jina is dharma moodhata. Adding
together the eight prides, eight impurities, six anayatan, three ignorances, they
constitute the twenty five blemishes.
(7) Five reasons due to which Samyaktva gets
destroyed
37. Pride of
knowledge, weakness of intelligence, use of harsh words in speech, anger and
pramad (carelessness) these five are destructors of Samyaktva.
(8)
Five infringements of Samyaktva
38. Fear of
people’s laughter i.e. being made fun of due to practicing in Samyaktva form,
interest in enjoyments of sensory subjects, worry about future, devotion
towards kushastras , service of Kudevas these five are infringements of
Samyaktva.
39. These
five types of infringements blemish the bright manifestation of Samyakdarshan.
In this way eight reasons are narrated which result in defective and defect
free states of Samyak darshan.
With non
fruition of seven prakritis (constituents) of Mohaniya karma, Samyak Darshan is
generated
40. With non
fruition of seven Prakritis of Mohaniya
Karma, due to which Samyak darshan gets revealed , are now described in
accordance with the Jina shasan (direction).
The names of the seven Prakritis of Mohaniya
karma
41. Four
prakritis of Charitra Mohaniya and three prakritis of Darshan Mohaniya, these
seven are destructor of Samyaktva. Out of them first is Anantanubandhi anger,
second is Anantanubandhi pride, third is anantanubandhi deception, and fourth
is anantanubandhi greed, fifth is Mithyatva, sixth is Mishra Mithyatva and
seventh is Samyaktva Mohaniya. Of these the first six are like tigress which
eat away the samyaktva and seventh is like a bitch which makes Samyaktva weak
and shaky. In this way these seven prakritis prevent the existence of
Samyaktva.
Names of Samyaktva
42. The one
who causes subsidence of the seven
prakritis stated above is Aupashamik SamyakDrishti. The one who destroys the
seven prakritis is Kshayik Samyak Drishti, his Samyaktva does not get destroyed
for ever. When out of seven, some are destroyed and some are subsided, then
that is Kshayopashamik Samyaktvi. He gets mixed taste of Samyaktva. If six
prakritis are under subsidence or destruction and if only seventh prakriti of
Samyaktva Mohaniya is under fruition then he is Vedak Samyaktvi.
Nine divisions of Samyaktva
43. Kshayopasham
Samyaktva is of three kinds. Vedak Samyaktva is of four kinds. By adding
Upasham and Kshayik samyaktva, the total divisions of Samyaktva are nine.
Description of three divisions of Kshayopasham
Samyaktva
44. (1)
Upasham of Four (anantanubandhi) and three (darshan mohaniya), (2) Destruction
of five (anantanubandhi four and Mithyatva) and Upasham of two (Mishra
mithyatva and samyak prakriti), (3) destruction of six (anantanubandhi four,
mithyatva and Mishra) and upasham of one. In this way Kshayopasham Samyaktva
has three divisions.
Four divisions of Vedak Samyaktva
45-47. (1)
Where destruction of four prakriti ( anantanubandhi four), upasham of two
(mithyatva and mishra ) and fruition of one (samyak prakriti) is there, that is
first Kshayopasham Vedak Samyaktva. (2) Where destruction of five prakriti (
anantanubandhi four and mithyatva ), upasham of one (Mishra) and fruition of
one is there, that is second Kshayopasham Vedak Samyaktva, (3) Where
destruction of six prakritis ( anantanubandhi four, mithyatva and Mishra) and
fruition of one (samyak prakriti) is there, that is Kshayika Vedak Samyaktva
(4) where upasham of six prakritis (
anantaubandhi four, mithyatva and
Mishra) and fruition of one (samyak prakriti) is there, that is Upasham Vedak
Samyaktva.
The reason for not describing Kshayik and
Upasham Samyaktva here
48. The
forms of Kshayik and Upasham Samyaktva are already described in 42nd
verse hence it is not repeated here.
Description of nine types of Samyaktva
49.
Kshayopasham Samyaktva is of three types, Vedak Samyaktva is of four types and
Upasham and Kshayik one each , in this way the prime divisions of samyaktva are
four and secondary divisions are nine.
Declaration
50.
Existence of Samyaktva is described by means of Nischaya, Vyavahara, Samanya
(general) and Vishesh (specific) ways.
Four types of Samyaktva
51. With the
destruction of Mithyatva the flame of uncorrupted belief lit in the soul which
is not visible to mind-speech-body, should be known as Nishchaya Samyaktva.
Where vikalpas of yoga, posture, matigyan. Shruta gyan are present, that should
be known as Vyavahara Samyaktva. With limited capability of gyan, just by means
of recognition of soul with the characteristics of consciousness and
differentiation of self and others is Samanya (general) Samyaktva. Knowing the
discardable, venerable, knowable with
their divisions and united forms in detail is Vishesh (specific) Samyaktva.
Conclusion of description of fourth Gunasthana
52. The
maximum duration of Avirata Samyak Drishti gunasthana is 33 sagar and minimum
duration is AntarMuhurta. This completes the description of fourth gunasthana.
Declaration of Describing AnuVrita Gunasthana
53. By
adaptation of qualities and renunciation of non eatables, the shravak
progresses to fifth gunasthana. Such 21 qualities and 22 non eatables are
described here.
The 21 qualities of shravak
54. Modesty,
compassion, weak passions, tendency to cover other’s flaws, philanthropy,
equanimity, capability to absorb other’s qualities, tolerance, popularity,
siding with truth, sweet talker, foresight, intelligence, capability to
understand shastras, gratitude, knower of tattvas, dharmatma, neither humble
nor proud- follower of middle path, naturally respectful, devoid of conduct of
pap- such 21 holy qualities should be adopted by the shravak.
Twenty two non eatables
55. (1)
Hailstone (2) Dvidala ( mixture of pulses having equal opposite faces with curd
or milk) (3) food in night (4) Bahubeeja (5) brinjal (6) marmalade (7) fruit of
peepal tree (8) fruit of banyan tree (9) Oomar (10) Kathoomar (11) Pakar (12)
Unknown fruit (13) roots (14) mud (15) poison (16) flesh (17) honey (18) butter
(19) wine (20) very small fruit (21) ice (22) Chalit ras – these are twenty two
non eatables as per Jain faith.
Declaration
56. Now
fifth gunasthana would be described briefly which incorporates practicing of eleven Pratimas.
Names of eleven Pratima (stages)
57. (1)
Generation of purity within Samyak darshan is Darshan Pratima (2) Conduct of
twelve vratas is Vrata Pratima (3) Carrying out Samayik is Samayik Pratima (4)
Fasting practice etc. in Parva is Proshadh Pratima (5) Renunciation of Sachitta is Sachitta
Virat Pratima (6) Non contact with wife in day time is Diva MaithunVrata
Pratima (7) Total celibacy is Bramhcharya Pratima (8) renunciation of complete
Aarambh is Nirarambh Pratima (9) Renunciation of possessions cause of pap is
Parigrah Tyag Pratima (10) Renunciation of teaching involving pap is Anumati
Tyag Pratima (11) renunciation of food specifically made for self is Uddesh
Virati Pratima. These are eleven Pratimas described by Jinaraj for Deshavrata
followers Samyak Drishti Jivas.
Form of Pratima
58.
Revelation of Charitra quality, manifestation in detached manner and acceptance
of vows is called Pratima.
Form of Darshan Pratima
59. Purity
of Darshan quality, embracement of eight prime qualities and renunciation of
seven addictions is Darshan Pratima.
Form of Vrata Pratima
60.
Embracement of five Anuvrata, three gunavrata and four shiksha Vrata is called
Vrata Pratima.
Note: Here
five Anuvrata are followed without any infringements but those of gunavrata and
shiksha vrata are not completely
avoided.
Form of
Samayik Pratima
61-62. With
the stipulation of duration within mind, following practices in dravya and
bhava sense, upto 48 minutes of embracement of equanimity bhava without bhavas
of oneness, having same bhava towards enemy or friend, renouncing aart and
roudra both inferior dhyans, remaining alert towards sanyam is called Samayik
Pratima.
Form of fourth Pratima
63. Retaining
12-24 hours the state of Samayik i.e. equanimity bhava is called as Proshadh
Pratima.
The form of fifth Pratima
64. Renunciation
of Sachitta food and drinking prasuk (purified) water is called Sachitta Virati
Pratima.
Form of sixth Pratima
65.
Practicing Bramhcharya (celibacy) Vrata in daytime along with nine boundaries
and following bramhcharya day-night in Parva days is Diva Maithun Vrata
Pratima.
Form of seventh Pratima
66. The one
who follows Bramhacharya vrata all the time with nine boundaries, he is
follower of Bramhacharya named seventh Pratima gyani wearing crown of world famous morality.
Names of the nine boundaries
67.
Remaining in company of women, looking at women with spirit of raga, speaking
with women with raga indirectly, recalling the enjoyments of the past,
consuming heavy pleasurable food, decorating the body with bath, ointments etc.
more than necessary, sitting/sleeping upon the beds/seats of women, listening to stories/songs
pertaining to sex/lust, eating food more than hunger- renunciation of these are
described as nine boundaries of Bramhacharya in jain faith.
Form of eighth Pratima
68. The one who remains carefully
engaged in dharma sensibly and does not
engage in service, agriculture, business etc. form pap arambh activities, he is
holder of eighth Pratima which destroys kugati.
Form of ninth Pratima
69. The one who derives pleasure in detachment and
satisfaction.
Out
of the ten kinds of possessions, just keeps limited clothes and vessels only,
that practitioner of equanimity is holder of ninth Pratima.
Form of tenth Pratima
70.
The one who does not give advice to relatives and other people regarding
marriages, business etc. form Pap Arambh form activities, he is pap free,
holder of tenth Pratima.
Form
of eleventh Pratima
71.
The one who stays in Math or Mandap abandoning home and being detached with
wife, son, family etc. remains independently and accepts suitable food without blemishes of
making, getting made or endorsement of making.
Important
consideration with regard to Pratima
72.
In Deshvrata Gunasthana the preachment is to accept
eleven Pratimas. These should be adopted from the beginning in increasing order
and the activities pertaining to lower Pratima should not be discontinued.
Divisions
of Shravak with respect to Pratima
73. Follower of up to sixth Pratima is jaghanya
(least) shravak, up to ninth Pratima is madhyam (medium shravak) and practitioner of up to tenth eleventh Pratima
is called Utkrishta (best) shravak.
This completes description of Pratima.
Period
of fifth gunasthana
74.
The highest period of fifth gunasthana is eight years less than one koti poorva
and least period is Antarmuhurta.
Measure
of one poorva
75.
Seventy lakh fifty six thousand Crore years is equal to one Poorva.
Note:
Eighty four lakh years is one Poorvang and eighty four lakh poorvang is one
poorva i.e. 840000 x 840000 years.
Duration
of Antar Muhurta
76.
One samaya less than two Ghadi is maximum duration of Antar Muhurta and the
minimum duration of Antar Muhurta is one samaya more than one Avali. In between
there are innumerable divisions.
Note:
One Ghadi = 24 minutes one avali =
innumerable samaya
Description
of sixth gunasthana- declaration
77.
This strange description of fifth gunasthana was narrated. Now dear friend!
Listen to form of sixth gunasthana.
Form
of sixth gunasthana
78.
Those Munis who practice 28 prime qualities , but are have lacuna of five kind
of pramads, they belong to pramatta gunasthana.
In this gunasthana both types of Sadhus namely Sthavir Kalpi and Jina Kalpi are
existent.
Continued….
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