Vidyasagar.Guru

1. What is Anekant ? Aneka + Anta = Anekanta the word Aneka means more than one and the word Anta means attribute or Dharma. The existence of the many mutual contrary attributes in an object, is Anekanta. 2. How many types are there of Anekanta ? The Anekanta is of two types - (1) Samyaka Anekant - To accept relatively many attributes of the object / matter. (2) Mithya Anekant - To imagine many attributes of the object absolutely. 3. What is Syadvada ? The language - method of description of Anekant-Dharma, is Syadvada. The word Syata means 'relatively in some respect' and the word “Vada' means to narrate, to speak. 4. How many Bhangs/division (alternative exposition or assertion) are there of Syadvada ? There are seven division of the Syadvad, i.e. a doctrine of relative assertion. 5. What is called Sapta Bhang ? (1) “प्रश्न वशादेकस्मिन् वस्तुन्यविरोधेन विधि प्रतिषेध विकल्पना सप्तभङ्गी।" ,i.e. the imagination of affirmation / assertion-negation in a single object according to the question but non-contradictory of accurate knowledge (Praman or right knowledge), is Sapta Bhang. (Rajvartika, 1/6/5) (2) The groups of seven Bhangas ,i.e. division, is called Saptabhangi. 6. Enumerate the names of Sapta Bhang ? The names of Sapta Bhanga are as follows - (1) Syat Asti Eva, (2) Syat Nasti Eva, (3) Syat Asti-Nasti, (4) Syat Avaktavya Eva, (5) Syat Asti Avaktavya, (6) Syat Nasti Avaktavya, (7) Syat Asti-Nasti Avaktavya. (R.V., 4/42/15) (1) Syat Asti Eva - Existent in some respect (may be, it is),- e.g. with regard to Ramchandra ji, Seeta ji is precisely the wife. (2) Syat Nasti Eva - Non-existent in some respect (may be, it is not)-, e.g. Seetaji is not wife with respect to some other person except Ramchandra ji. (3) Syat Asti-Nasti - Existent - non-existent in some respect (may be, it is and it is not),e.g. Seetaji is the wife with respect to Ramchandra ji and with respect to other person, she is not wife. (4) Syat Avaktavya Eva - Inexpressible in some respect (may be, it is indescribable)-, e.g. Seetaji is the wife with respect to Ramchandraji, not in respect to other persons. Both these relativities can not be stated simultaneously, hence, with respect to simultaneous relativity it is indescribable. (5) Syat Asti Avaktavya - Existent inexpressible (may be, it existent in some respect and yet inexpressible) - ,e.g. Seetaji is precisely the wife with respect to Ramchandra ji, but it can not be expressed simultaneously with respect to both Ramchandra ji and some another person at one and the same time. (6) Syat Nasti Avaktavya - Non-existent in some respect but is inexpressible (may be, it is not and yet inexpressible),- e.g. Seetaji is not wife in respect of some other person but it is not possible to express simultaneously with respect to both states Ramchandraji and other person, hence it is Nasti Avaktvya. (7) Syat Asti-Nasti Avaktavya - Existence - non-existent in some respect but is inexpressible (may be, it is and it is not and also inexpressible) -, e.g. Seetaji is the wife with respect to Ramchandraji and not with respect to other person and it is not possible to express simultaneously with respect to all these three states, hence it is Asti-nasti Avaktvya. 7. Which doctrinal example of Saptabhangi was given by Acharya Shri Jñãnasagarji ? The living being of the first spiritual stage of development (Pratham Gunasthanavarti) is Asti false-believer. The Kshayika Samyagdrishthi (holder of irrevocable right belief), is a Nasti false believer. The living being of the third Gunasthan, remains Asti-Nasti false believer. The Jeeva of the second Gunasthana, remains Avaktavya false believer. The Jeeva of Kshyopsama Samyagdrishti (destruction-cum-suppression of Karmas), remains Asti Avaktavya false believer. The Jeeva of Upsama Samyagdrishti is Nasti Avaktavya false believer. The Jeeva of Karan Labdhi(who is with attainment of efficiency causing right preception in Antar Muhurta) is Asti-nasti Avaktavya false believer. 8. How the Anekanta is a thing of our day to day social behaviour ? Anekant is a thing of our day to day social intercourse, without adopting it our publicinteraction would become standstill ,i.e. it can not run even for a single instant. It is publicly seen that precisely one person is called son with respect to his father, the same person is called father with respect to his son, similarly maternal uncle with respect to his nephew (sister's son) and nephew with respect to his maternal uncle, similarly one is called son-inlaw with respect his father-in-law and father-in-law with respect to his son-in-law. Similarly, one is called disciple with respect to his Guru and Guru with respect to his disciple. Just as many relations are possible with one person, similarly many attributes exist in one object / thing. If some one says he is my maternal uncle, if it is said that he is maternal uncle of all & sundry then this is one-sided view, is the cause of discord, and the Anekanta (doctrine of manifold aspects) is a thing of coordination. 9. Whether the thing / objects consists only of seven Bhangas ? The inquisitiveness can not be more than seven and their solution is also done by seven kinds, hence each thing also consists of only seven Bhangas. 10. How many basic Bhangas are their in Sapta Bhangi ? Basically there are three Bhangas in Sapta Bhangi - Syat Asti Eva, Syat Nasti Eva and Syat Avaktavya, the remaining four Bhangas are formed by combination of the above three Bhangas, thus Bhangas become seven. 11. Whether the Anekant is fraud ? No. The others are deceived in fraud, but there are many attributes in the Anekant and which attribute the speaker is desiring to express, is Anekant., e.g. Nav Kambalo Devadatta Here, the word Nav denotes two meaning, one meaning is number 9 and other is new. The speaker's intention was that he possesses 9 blankets not 3,4 but the listener grasped the meaning as new blanket not old. (Raj Vartika, 1/6/8) 12. The friend of Pandit Gangaram ji of Varanasi asked him why he is so much attached to Jainism although he is not born among the followers of Jainism ? Pandit ji picked up four photos of his house taken from all the four sides. Showing photos pandit ji asked him as to whom these photos belong ? the reply was that indeed ,those photos were of Pandit ji's house. Pandit ji told this very is Syadvad. The house is one but it appears that each of these four houses are different with one another, similarly as many as there are attributes and modes of any object what-so-ever, to express / tell them with so many views, is precisely Syadvada. The complete and actual (genuine) apprehension of any object can not be attained by one sided-view without Syadvada. 13. How quarrelling followers of one sided / absolutist doctrinaires were made under stand by the follower of manifold aspects (Anekantvadi) ? One elephant came in the town. Six blinds (Soordas) heard and came near the elephant, one of them touched its tail and said, "The elephant is like a rope", the second touched its foot and said, "Well, the elephant is like a pillar". The third touched its trunk, said, "It is like a pestle". The fourth touched the stomach of the elephant and said, "Well, it is like a wall". The fifth touched its ear and said, "It is like a winnowing basket". The sixth Soordas touched its tooth and said, "It is indeed like a bow". Those six blinds began to quarrel about the elephant sitting in one place, all were obstinate about their own observation, one man passed from there, he knowing / understanding the cause of their dispute / controversy said - "why are you quarrelling ? each all of you have touched only one limb of the body of the elephant, not touched the whole body of the elephant, that is why you are quarrelling among yourselve. Listen attentively, I tell you the whole form of the elephant. Combining tail, foot, trunk, stomach, ear, tooth, etc. all limbs the complete form of the elephant takes shape." The blind men understood the thing and repented for their own one-sided view.

1. What is Naya ? ‘सकलादेशः प्रमाणाधीनो विकलादेशः नयाधीनः । The Sakladesha, (i.e. a synthethic statement which present/ narrates a thing as an undifferentiated whole which has an infinite number of differentes and modes as an undifferentiated whole), is the object of Praman (right knowledge) and the Vikladesha ,(i.e. expounding some things ,i.e. an analytic statement with steps or sequence), is the object of Naya ,i.e. standpoint. (Sarvartha Siddhi, 1/6/24) or the motif or intended meaning of the knower, is Naya or the alternative or optional meaning of the scriptural knowledge, is Naya or the thought of expressing any one attribute of an object(out of its infinite conditions of attributes) as the main over-looking other attributes at that time or taking them as subsidiary, is Naya. 2. How many kinds are there of Naya ? There are seven kinds of Naya - Naigama Naya (figurative / imaginative standpoint), Sangraha Naya (collective standpoint), Vyavhara Naya (the analytic standpoint), Rijusutra Naya (straight standpoint related to present), Shabda Naya (verbalistic standpoint), Sambhirudh Naya (conventional standpoint) and Avambhoot Naya (specific standpoint or an exact understanding standpoint). 3. What is Naigama Naya ? Imaginative standpoint - The standpoint which grasps the resolve alone in the meaning of incomplete/unaccomplished works, i.e. grasps through imagination alone, is Naigama Naya, e.g. at the time of burning the fire in the kitchen to say I am cooking food. It is of three types Bhoot Naigama Naya - When the past is attributed to present, is called Bhoot (past) Naigama Naya ,e.g. to say that today on Mukuta Saptami Teerthankara Paraswanath attained salvation. Bhavi (future) Naigama Naya - When the future is attributed to present, is Bhavi (future) Naigama Naya ,e.g. to call the Arihanta Lord as an accomplished (Siddha) soul, to say a prince a king and to say a Brahamchari as the Muni. Vartman (present) Naigama Naya - To speak about the work as accomplished at its start though it is partially accomplished and still incomplete, is Vartman (present) Naigama Naya ,e.g. (1). The tailor has cut the cloth and sewed it a little but told it has been totally sewed. (2.) To say half cooked rice as totally cooked. 4. What is Sangraha Naya ? Grasping all objects in a single form without contradicting its own class, is the collective standpoint. ,e.g. saying substance includes all substances, saying Jeeva means all Jeevas, saying Muni means all Muni and saying trader includes all traders.(Sarvarth Siddhi, 1/133/244) 5. What is Vyavhar Naya (Analytic stand point) ? The standpoint which analyses, methodically the substances comprehended by the collective standpoint, is the Analytic standpoint, e.g. to classify substance into six kinds, to classify Jeeva into two kinds worldly and liberated. 6. What is Rijusutra Naya (straight standpoint) ? The standpoint which grasps only the present mode of an object, is straight / pin-point standponit. It is of two kinds - Sukshma Rijusutra Naya (fine / minute pin-point Naya, which standpoint makes the single momentary mode of an element as its object, is Sukshma Rijusutra Naya,. e.g. words are transitory. (S. Naya Chakra, 18) Sthool Rijusutra Naya (gross pin-point standpoint) - It makes physical mode of the substance existed in many different times as its object ,e.g. the human ,etc. modes remain only up to the duration of their respective age. (Alap Paddhati, 75) 7. What is Shabda Naya (verbal standpoint) ? The standpoint which grasps /comprehends the meaning through word removing the faults of number, gender, case tense ,etc., is verbal standpoint, e.g. "Amra Vanah", i.e. trees of mangoes are forest. here the word Amra (mango) has been used as plural and the word Van is singular, though such kinds of sentences are used in practice, but the Shabda Vyavhar Naya considers it improper. (Sarvarth Siddhi, 1/33/246) Which grasps only one meaning of all synonym words, is Shabda Naya, e.g. Nirgrantha (unattached & passionless saint), Shraman (Jain saint), Muni (who is initiated in Jinaorder),etc. 8. What is Sambhirudha Naya (conventional standpoint)? The standpoint which grasps the conventional / prime meaning out of the different meaning of a word, is conventional standpoint, e.g. The Hindi word Go' (गो), denotes many meaningsearth, speech, ray ,etc. nevertheless to grasp only cow from the word Go'. (Sarvarth Siddhi, 1/33/247) 9. What is Avambhoot Naya (specific standpoint) ? When the spoken word agrees with the activity which is going on only at present and the standpoint which makes such situation as its object, is Avambhoot Naya, e.g. To say a man worshipper when he is actually worshipping at present, to call a person King when he is actually governing the Kingdom, to say Acharya at the time when he is giving expiation or initiation, to say a teacher when he is actually teaching ,etc. (Sarvarth Siddhi, 1/33/248) 10. Which are nine Nayas ? Adding Dravyarthika (substantial standpoint) & Paryayarthika Naya (mode standpoint) in the above seven Nayas become nine Nayas. (Alap Paddhati,41) 11. What is Dravyarthika Naya ? Substance, i.e. object in general is the theme of Dravyarthika Naya. (Alap Paddhati,185) 12. What is Paryayarthika Naya ? This standpoint makes the mode ,i.e. some speciality/ particularity of the object as its theme (Alap Paddhati, 191), e.g. - when a general look is cast at the river then attention is not towards the specialities of the colour, odour and taste of the water but only water and water appears in the mind, it is the example of Dravyarthika Naya, but when the specialities of its colour, odour and taste attract our attention then it is the example of Paryayarthika Naya. 13. How many Nayas are Dravyarthika and how many are paryayarthika Naya out of seven Nayas described above ? The first three Nayas, viz. - Naigam Naya, Sangraha Naya and Vyavhara Naya are Dravyarthika Naya and remaining four, i.e. Rijusutra Naya, Shabda Naya, Samabhirudh Naya and Avam bhoot Naya are Paryayarthika Naya. 14. The object of these seven Nayas is gradually subtle and more subtle, give examples of them ? Seeing some person keeping company of sinners then it is said that this person is a hellish being by the Naigama Naya. When that person collects material / implements with a view to kill some living being, is called a hellish being by Sangraha Naya. When some person wanders about in the search of deers taking bow and arrows, in his hand then he is called a hellish being by the Vyavhara Naya. When the sinner attacks the deers sitting on a hunting place, then he is called a hellish being by Rijusutra Naya. When the Jeeva (deer) is killed then that violent attacker sinner engaged in violent work is called a hellish being by Shabda Naya. When the person bonds the Karma of hellish being (life-course and age) and engages / connects himself in hellish-being like activities, only then he is called a hellish being by Samabhirudah Naya. When that person having reached in the hellish life-course, begins to experience sufferings of the hell only then he is called a hellish being by Avambhoot Naya. (As quoted in Shri Dhavla, Book 7/4 p. 28-29) Spiritual Nayas 15. How many kinds are there of Nayas based on spiritual system ? There are two basic kinds of Naya based on spiritual system - (1) Nishchaya Naya (The real standpoint) - The standpoint which grasps the object in an identical form (lack of difference) without differentiating between virtue-virtuous and between mode and the substance with particular form & mode, i.e. Paryaya-Paryayee, is called Nishchaya Naya. (2) Vyavhara Naya (The formal standpoint) - The standpoint which grasps the object differentiating between virtue - virtuous and mode and the substance with particular form of mode, is called Vyavhara Naya. (Alap Paddhati, 216) 16. How many kinds is the Nishchaya Naya ? The Nishchaya Naya is of two kinds - Suddha Nishchaya Naya (standpoint believing the pure soul) and Asuddha Nishchaya Naya (standpoint of impure aspects of the soul). (Alap Paddhati, 217) 17. What is Suddha Nishchaya Naya ? The standpoint which grasps the virtue and virtuous in an identical form devoid of Karma generated perversions, is pure Nishchaya Naya, e.g. The Jeevas consists of omniscience. There is neither bond nor salvation nor Gunasthana ,etc. to the Jeeva with regard to the Nishchaya Naya. (Alap Paddhati, 218) 18. What is Asuddha Nishchaya Naya ? The standpoint which grasps the virtue and virtuous in an identical form associated with Karma generated perversions, is Asuddha Nishchaya Naya, e.g. The soul is itself the doer and enjoyer of his Bhava Karmas (psycical Karma) in the form of all kinds of the infatuation attachment - aversion. (Alap Paddhati, 202) 19. How many kinds of the Vyavhara Naya are there ? Vyavhara Naya is of two kinds - Sadbhoot Vyavhara Naya and Asadbhoot Naya. (Alap Paddhati, 220) 20. What is Sadbhoot Vyavhara Naya ? To differentiate between virtue-virtuous of an object with regard to names ,etc., is Sadbhoot Vyavhara Naya e.g. knowledge perception ,etc. of the Jeeva. (Alap Paddhati, 221) 21. How many kinds are there of Sadbhoot Vyavhara Naya ? There are two kinds of Sadbhoot Vyavhara Naya - Upcharit Sadbhoot Vyavhara Naya (A figurative standpoint regarding different virtues). The standpoint which grasps the difference between virtue - virtuous associated with Karma-generated perversion, is called Upcharit Sadbhoot Vyavhara Naya e.g. sensory knowledge etc. virtues of the Jeeva. (A.P., 224) Anupcharit Sadbhoot Vyavhara Naya (standpoint expressing the unitariness of different substances, e.g. body & soul). The stand point which grasps the object of difference in the form of virtue - virtuous in a Jeeva devoid of Karma-generated perversion, is called Anupcharit Sadbhoot Vyavhara Naya, e.g. omniscience ,etc. virtues of the Jeeva. (Alap Paddhati, 225) 22. What is Asadbhoot Vyavhara Naya ? The standpoint which grasps the different / distinct thing, is called Asadbhoot Vyavhara Naya, e.g. the body, house, etc. of the Jeeva. (Alap Paddhati, 222) 23. How many kinds are there of Asadbhoot Vyavhara Naya ? The Asadbhoot Vyavhara Naya are of two kinds - Upcharit Asabbhoot Vyavhara Naya (which accepts altogether different things as identical). The standpoint which grasps the mutual relation in altogether different objects which are devoid of synthesising relation, is Upcharit Asabbhoot Vyavhara Naya ,e.g. Wealth of Devadutta, palace of Ram, Lanka of Ravana, etc. (Alap Paddhati, 227) Anupcharit Asabbhoot Vyavhara Naya (standpoint expressing the unitariness of different substances). The standpoint which grasps relation of the things/objects with synthesising relation, is called Anupcharit Asabbhoot Vyavhara Naya, e.g. to say body of the Jeeva. (Alap Paddhati, 228) 24. How many kinds are there of Upcharit Asadbhoot Vyavhara Naya ? The Upcharit Asadbhoot Vyavhara Naya is of three types - Svajatiya Upcharit Asadbhoot Vyavhara Naya. Vijatiya Upcharit Asadbhoot Vyavhara Naya. Svajatiya - Vijatiya Upcharit Asadbhoot Vyavhara Naya. (Alap Paddhati, 88) 25. What is Svajatiya Upcharit Asadbhoot Vyavhara Naya? The standpoint which describes the substance of ones own class/community as the owner of substance of the same class, by conventional usage, is Svajatiya Upcharit Asadbhoot Vyavhara Naya, e.g disciple, son, daughter, woman (wife) all are mine. (Alap Paddhati, 89) 26. What is Vijatiya Upcharit Asadbhoot Vyavhara Naya? To say that gold, silver, clothes, Picchi, Kamandalu ,etc. are mine, is Vijatiya Upcharit Asadbhoot Vyavhara Naya. (Alap Paddhati, 89) 27. What is Svajatiya-Vijatiya Upcharit Asadbhoot Vyavhara Naya? The standpoint which says that the country, state, fort all are mine, is Svajatiya-Vijatiya Upcharit Asadbhoot Vyavhara Naya, because the country, state consists of both-animate and inanimate objects / matters. (Alap Paddhati, 91) 28. What is Nayabhas (Illusory standpoint) ? That which accepts the existence of only one attribute (of the substance) and refutes all remaining attributes, is called Nayabhas. Nayabhas, Durnaya, Nirpeksha Naya, Mithya Naya all are synonymous words. The following table is given for knowing/understanding spiritual stand points.

1. What is 'Dhyana' (Meditation)? (1) “उत्तमसंहननस्यैकाग्रचिन्ता निरोधो ध्यानमान्तर्मुहूर्तात्" (तत्त्वार्थ सूत्र 9/27) - Concentration of thought on one particular object by a person with the best physical structure or constitution, is meditation which extends up to one 'Antarmhurta' (48 minutes). (2) Nishchayanayapeksha - Due to destruction of delusion which is the root cause of regarding a situation favourable or unfavoureble one (desired or undesired), the mind becomes stable, that stableness of mind, is meditation. (3) “चित्तविक्षेपत्यागो ध्यानम्'' - Abandoning hesitation (uncertainty) of mind, is meditation. 2. What are the kinds of meditation ? Meditation is of four kinds - Arttadhyana, Raudradhyana, Dharmadhyana and Shukladhyana. 3. What is Arttadhyana and of how many kinds it is? 'Artta' means pain or grief. Lingering the mind in painful experience, is Arttadhyana, i.e. painful concentration. It is of four kinds - Ista viyogaja, Anist Samyogaja, Vednajanya and Nidan. Ista viyogaja, i.e. separation from the desired one - when agreeable objects like desired Guru, disciple, friend, brother, woman, wealth, field, etc. are separated, thinking again and again for regaining them, is Ista viyogaja Artta dhyana, i.e. sorrowful concentration on separation of the desired ones. Anist Samyogaja ,i.e. undesirable coincidental meeting. - On the contact of disagreeable objects like undesired leader, thing, field, brother, etc., thinking again and again for their separation (removal), is Anist Samyogaja concentration, i.e. undesirable coincidental meeting. Vednajanya - When there is pain caused by terrible diseases such as, cancer, blood pressure, aids, heart-attack, tuberculosis, tumer, etc. thinking again and again for their removal, is 'Vednajanya' or pain-thinking or sorrowful concentration. Nidan - Being tormented by the desire for future pleasures, thinking again and again for their attainment, is Nidana Artta dhyana, i.e. concentration for getting sensory pleasures in the next birth as the fruit of austerity. Note : The Nidan Dhyana remains from 1 to 5 Gunasthana and remaining three Artta Dhyana from 1 to 6 Gunasthanas. 4. What is Raudra dhyana and what are its kinds ? Meditation originated from cruel thought activities / feeling is 'Raudra' or cruel concentration. It is of four kinds - 'Himsanand', 'Mirsanand', 'Chauryanand'and 'Parigrahanand'. (1) Himsanand - Taking pleasure in doing violence by himself, causes to be done by others and approving the acts of violence, is 'Himsanand' 'Raudra dhyan' i.e. a wicked concentration in violent activities with interest. (2) Mirsanand - Taking pleasure in telling lie, causing it to be spoken by others and approving a lier and taking pleasure in slandering ,etc., is 'Mirsanand Raudra dhyana, i.e. concentration in enjoying falsity. (3) Chauryanand - Taking pleasure in stealing, causing stealing by others, approving theft, helping the thief in penal proceedings and in purchasing theft-things, is Chauryanand Raudra dhyana ,i.e. concentration in feeling pleasure in stealing activities. (4) 'Parigrahanand' or 'Visaya samrakshanand' - Feeling pleasure in collecting belongings, protecting objects of sensual pleasure and to be joyful in their collection and protection, is 'Parigrahanand Raudra dhyana,' i.e. deep involvement in the lust of wealth. Note - All Raudra dhyanas occur from first to the fifth stage of spiritual development. 5. What is the Dharma Dhyana (Virtuous concentration) ? Stability of mind in auspicious thoughts, is Dharama Dhyana or virtuous concentration. Dharma (religion) is called as Right faith, Right knowledge and Right conduct and meditation combined with that religion, is Dharma Dhyana (R.K.S., 3) or thought activity of the soul free from delusion and perturbation and agitation, is called religion and concentration generated from that religion, is called 'Dharma Dhyana'. (Tattvanushasana, 52) It is of four types. 'Aajñā vichaya', 'Apaya vichaya', 'Vipak vichaya' and 'Samsthan vichaya'. (1) Aajñā vichaya - Having belief in such subtle entities which are not visible by senses like karam-bond, salvation ,etc. and concentration on them taking them as granted on the authority of the word of Lord Jinendra Deva, is 'Aajñā vichaya Dharma Dhayana',i.e. respecting the teaching of Arihanta and of scriptures (2) 'Apaya vichaya' - How people wandering astray in the world, may get rid of (escape from) false belief, false knowledge and wrong conduct, thinking thus again and again, is 'Apaya vichaya Dharma Dhyana'. (Sarvartha Siddhi, 9/36/890) (3) 'Vipak vichaya' - (A) Pleasure - pain take place due to rise of Karma such kind of thinking, is 'Vipak vichaya Dharma Dhyana'. (B) Living beings get fruits of their virtuous or sinful acts in one or in many births, thinking its (the fruit of karma) rise, premature fruition, transition of karmic nature, bond, salvation, is 'Vipak vichaya Dharma Dhyana'. (Moolachar, 401) (4) 'Samsthan vichaya' - Thinking of the structure and measurement etc. of all the three divisions of the universe is 'Samsthan vichaya Dharma Dhyana'. (Savartha Siddhi, 9/36/ 890) 6. What are ten kinds of Dharmaya Dhyana ? 1. Aajñã Vichaya, 2. Apaya Vichaya, 3. Upaya Vichaya, 4. Jeeva Vichaya, 5. Ajeeva Vichaya, 6. Bhava Vichaya, 7. Vipaka Vichaya, 8. Viraga Vichaya, 9. Hetu Vichaya,, 10. Sansthan Vichaya (Bhava Pahuda Teeka, 119) 7. What are kinds of Sansthana Vichaya Dharmaya Dhyana ? The Sansthan Vichaya Dharmaya Dhyana is of four kinds - (A) Pindastha Dhyana - Contemplation about the soul present in the body, is the meditation on soul (Pindastha Dhyana) It is of five kinds - 1. Prathivi Dharna (Earthly retention) - The adept, sitting on the lonely place, should think that this world is deep ocean, it is filled with water, this world is full of griefs, lotuses of heaven ,etc. sensual pleasures are blooming here & there, in the middle there is one thousand - petalled lotus and just in the centre of it the Sumeru mountain is situated. There is one seat on it and I am seated on it. 2. Agneya Dharna (Fiery retention) - Further, the adept contemplates that one lotus with 16 petals is ensconced in his navel zone on which अ (a), etc. 16 vowel alphabets are written in sequence. The great incantation Hram (), is gracing it with its presence in the pericarp of the lotus from which pointed flame of smoke is emitting slowly and gradually, the fiery particles (spark) too began to emit along with the smoke. These sparks arranged in a row slowly and gradually transforming into burning flames have caught the fuel of Karmas, now the forest of Karmas began to burn slowly afterwards the Nokarma (body ,etc.) too began to burn and all are reduced to ashes. 3. Vayu Dharna (Airy retentio) - After it the meditator contemplates that very violent swift and fast wind is blowing trembling the mountains and it immediately flown the ash-dust of the body & Karmas and it is now quieted. 4. Jala Dharna (Watery retention) - After it the meditator contemplates that the dense clouds are raining cats and dogs accompanied by lightening and rainbow. This water washes out the entire ash produced due to burning of the body. 5. Tattvaroopvati Dharna (Auspicious conceptual meditationretention) - Afterwards the meditator should contemplate his ownself free from seven primary substances (blood, flesh etc.), radiant like full moon of the 15th day of light half of the lunar month, ensconced on the throne, accompanied by divine excellences, endowed with grandeur of auspicious benedictory events (Kalyanakas) worshipped by human & celestial beings and is free from blemish of Karmas, afterwards should contemplate that the soul placed in his body is male-shaped and has become free from the eight Karmas. (B) Padastha Dhyana - Meditation adhering to Mantras - 1. The meditation which is done pronouncing pious verses beginning from incantation of one alphabet to many types signifying Panch Parmeshthi (five supreme divinities), is called Padastha Dhyana ,e.g. 'Om' 'Hrim' ,etc. 2. Great ascetics contemplate taking support of which alphabetical verses of many pious / sacred incantations, is called Padastha Dhyana. Inscribing the Mantra on some fixedspot, like the fore-front of the nose or the middle of the eyebrows concentrates the mind looking at it. Eight petalled-lotus should be contemplated and on the five out of eight leaves should contemplate as written Namo Arihantanam, Namo Siddhanam, Namo Airiyanam, Namo Uvajjayanam, Namo Loe Savvsahunam, णमो अरिहंताणं, णमो सिद्धाणं, णमो आइरियाणं, णमो उवज्झायाणं, णमो लोए सव्व साहूणं and on remaining three leaves Samyag Darshanaya Namah, Samyag Gyanaya Namah, Samyag Charitraya Namah (सम्यग्दर्शनाय नम:, सम्यग्ज्ञानाय नम:, सम्यकचरित्राय नम:), written should be contemplated. Similarly all the 24 Teerthakaras from Teerthankara Rishabhdeva to Mahaveer are contained in the essenceful mystic & chanting word 'Hrim' (ह्रीं) with their respective colours, should contemplate them. (C) Roopastha Dhyana (Deep concentration on the form of Lord Arihanta) - The contemplation of the image of the Lord Arihanta ensconced in the Samavsharan, is Roopastha Dhyana. In this meditation the passionless form/image of the Lord Arihanta ensconced in the centre of twelve assemblies, endowed with four excellences and eight auspicious emblems is contemplated. (D) Roopatita Dhyana (formless Meditation) - In this meditation, the meditator contemplating the virtues of the liberated soul (Siddha Parmesthi) meditates that the liberated souls are intangible, will not take birth in future, not able to be perceived by the senses. Again that Yogi (Muni) contemplates precisely, his own soul as pure, enlightened, awakened, untainted, dispassionate like the supreme soul (Parmatma). I am indeed Omniscient, Omnipresent Siddha, contemplating so he meditates his own pure soul. In this way the adept practising the meditation of Siddha Parmeshthi in the Roopatita Dhyana and also considering himself like the Siddha with regard to the inherent power of the soul and for expressing him-self like the Siddha, absorbs in his own-self, then destroying the Karmas by his own-self, becomes Siddha Parmeshthi in expressed form. 8. At how many places of the body the Mantras are installed for meditation ? The Mantras should be installed for meditation on the following parts of the body - 1. Both the eyes, 2. Both the ears, 3. Front part of the nose, 4. Fore-head, 5. Mouth, 6. Navel, 7. Head, 8. Heart, 9. Palate, 10 Centre portion of both the eye-brows. The meditable (the object to meditated) should be installed in any one of the above ten places (Iñãnarnava, 30/13) 9. False believers are also seen observing Dharam Dhyana ? Here the topic / context is of path of salvation and the path of salvation (Moksha Marga) does not begin without right belief. Hence the existence of right faith is indispensable for Dharma Dhyana. The meditation of the false-believers is called auspicious disposition. 10. What is the difference among Dhyana, Anupreksha (reflection), Bhavna and Chinta? The stable thought activity, is Dhyana (meditation) and unsteadiness/wavering of mind from one object to the others, is either Bhavna (feeling) or Anupreksha (reflexion) or Chinta (thinking). Here, Chinta means thinking. “चिन्तनं चिंता" (Chintnam Chinta).(Sarvartha Siddhi, 1/13/182) 11. What is 'Shukla Dhyana'? and what are its kind ? Concentration occurring in the utmost purity of mind is 'Shukla Dhyana'. It is of four types (1) 'Prthaktvavitarka vichar' - The support or base of which is different object of concentration, (i.e. Prathaka-Prathaka-Artha), the verbal expression or word, (i.e. Vyanjna), shifting of vibratory activity of mind, speech and body ,(i.e. Yoga samkranti) and scripture (Shruta), is 'Prthaktvavitarka vichar dhyana', i.e. absorption in meditation of the SELF, but unconsciously allowing its different attributes to replace one another. Vitarka = Shruta Jñãn (knowledge of scripture) Vichar = Samkranti (shifting or change) Samkranti is of three kinds - 'Artha Samkranti', 'Vyanjana Samkranti' and 'Yoga Samkranti'. (i) 'Artha Samkranti', i.e. object shifting - shifting object of meditation ,i.e. passing from substance to mode and from mode to substance, during meditational phase. (ii) 'Vyanjana Samkranti' - 'Vyanjana' is verbal expression or word. Taking support of one scriptural term then support of another scriptural term is taken and again leaving it also taking support of yet another scriptural term, is 'Vyanjana Samkranti'. In other words passing from one scriptural term to another and from that to another. (iii) 'Yoga Samkranti' - Yoga Samkranti is changing from vibratory activity of mind to vibratory activity of verbal expression and again leaving it also, adopting bodily activity. (Raj Vartika, 9/44) (2) 'Ekatvavitarka Avichar' - The Shukla dhyana which occurs with any one of the three vibratory activities and without shifting of object, verbal expression and vibratory activity of body, is 'Ekatvavitarka Avichar Shukla Dhyana', i.e. single scriptural concentration. (Sarvartha Siddhi, 9/40/898) (3) 'Sukshmakriya pratipati' - When the duration of 'Ayu Karma' (age determining karma) of an Omniscient possessing physical presence (Syoga Kevali) remains with in one 'Antarmuhurta' (i.e. 48 minutes) then he gives up entirely the activities of the mind, speech organs and gross bodily activity and depends only on slight bodily activity, only then 'Sukshmakriya-pratipati Dhyana' comes into being. Suksma=micro, kriya=Vibratory activity, Pratipati not falling back ,i.e. goes precisely up wards. (Sarvartha Siddhi, 9/44/906) (4) 'Vyuparatakriya nivartti' - (i.e. No yoga or vibratory activity of mind, speech or body) 'Vyuparatakriya nivartti' - Vi+uprata+kriya+Anivrtti, i.e. In which specially the vibratory activities have been completely alienated (dispelled), that is 'Vyupratakriya' and 'Vyupratakriya nivrtti dhyana' is that which consists of both the 'Vyupratakriya' and 'Anivrtti' (Abstinence from attachment to external objects),i.e. concentration which takes place in the state free from vibrating activity of mind, speech and body, is called 'Vyupratakriya nivrtti dhyana'. (Tatvartha Sutra, 9/39) 12. What is the fruit of meditation ? The fruit of painful and cruel concentration, is world and that of the Dharma Dhyana & Shukla Dhyana, is salvation. 13. What are four ingredients / chapters (Adhikar) about meditation ? (Jnarnava, 4/5) 14. What sort of meditator should be ? He should be of the observer of five rules of moral conduct, i.e. should be free from five sins. Keeping silence is beneficial in meditation. What sort of silence should be ? It should be by mind, speech and body, i.e. no inclination to speak should arise in the mind, not uttering even 'hum' and 'haw' by words, also not doing any thing by body, i.e. neither alluding nor showing by writing, should take food once in a day that too in limited quantity and the food should be genuine (pure) and food material should not be more fried, should not contain more chillies, spices and heavy (indigestible) food-stuff. No public contact, should be controller of mind and should be able to subdue his senses, his posture should be stable, should be steadfast (resolute) ,i.e. should not flinch in times of calamity. Such kind of meditator has been praised in scriptures. 15 Which are the suitable places for meditation ? Suitable places for meditation are mountain, cave, hollow of the tree, bank of the river, cremation or burial-ground, park, forest, shore of the ocean, confluence of rivers, place from where virtuous souls got salvation, i.e.Siddh Kshetra, place where some miracles or excellence happened, i.e. Atisaya Kshetra, place of pilgrimage ,etc. such place should be free from woman, animal, eunuch and men of bad character (Raj Vartika 9/44). But there is no such rule for capable competant persons, they can meditate at any place. 16. Which directions and postures are suitable for meditation ? Meditating facing east or north direction, is praiseworthy. The sun rises in the east which proves pernicious (destructive) for darkness, therefore, east direction is laudable. Our works (purpose) should be progressive day by day like the rise of the sun, desiring so, people perform meditation, etc. desired works facing east direction. Teerthankaras are found at all times in Videha Kshetra. Videha Kshetra is in north direction, therefore, assuming ensconcing Teerthankara in heart, meditation ,etc. desired acts are performed facing north direction. (Bhagwati Aradhna commentary, 562) Lotus posture or Kayotsarga (spiritual or meditative relaxation) posture is best. A meditator sitting in an uneven posture necessarily feels pain due to which the mind is oppressed owing to which he gets distressed (agitated). Whether meditation is possible in the state of agitation ? No. therefore, meditation should be undertaken in the above two postures. (J.S.K., 2/135) Special attention - There is no such rule of direction and posture for capable persons. Illustrations of Meditation - (1) When you go to see the cinema, then doors, windows, holes, etc. of the picture-hall are closed and the electric current of the inner portion of the cinema hall is also switched off. Then the scenes are clearly visible on the screen. Similarly we close the doors, windows holes of senses at the very first instance for seeing the Self, then electric current of intentions and hesitation of mind is switched off, only then the inner picture ,i.e. self-intution is seen (introspection takes place). (2) There are three hands in the watch ,i.e. of hour, minute and of second. The hand of the hour (which shows the time in hours) moves but doesn't seen as moving likewise hand of the minute moves but doesn't seen as moving but the hand of the second not only moves but gallops. Similarly we all possess three vibratory activities. Bodily vibration is like the hand of hour, vibratory activity of the speech is like the hand of the minute and the vibratory activity of mind is like the hand of the second. When we sit in meditation then body and speech become stable but the mind runs. All the three hands meet at 12 O'clock and the hand of the second immediately runs away from there - when the hand of the hour and the hand of the minute labour / effort much then all the three meet at 1.05, 2.10 hours and so on. Similarly, when we engross in meditation for hours together then the mind, speech and body becomes stable but only for a moment and the mind immediately slips away from there. It is also essential for meditation that we should not think of so many coming years. For the purpose of practice, we will not think of the events which may happen after one year ,then which are to happen after one month ,then after one fort-night, then after one week ,then after one day, then one hour and by and by come at one 'Samaya'. This is also an art for concentration. 17. How many kinds of meditations occur in one to four-sensed beings and irrational five-sensed beings ? Two meditation occur - painful & cruel concentration. 18. How many meditations occur to five-sensed beings ? All meditation occur to the five-sensed beings.

1. What is Samudghat ? The emanation of soul-points along with space-points of the luminous and Karman body, with out leaving the original body, is called Samudghat (commentary on Dravya Sangraha, 10), Just as the current comes through the power-house then the power house is the original body and the current comes in your house through that original body without leaving that body, is called Samudghat. 2. How many kinds the Samudghat are there ? Samudghat are of seven kinds - Vedna Samudghat, Kashaya Samudghat, Vikriya Samudghat, Marnantika Samudghat, Taijas Samudghat, Ahaaraka Samudghat, Kevali Samudghat (Dravya Sangraha, 10commentary) 3. What is Vedna Samudghat ? Emanation of soul-points out of the body without leaving the original body due to intense pain caused by Vata (air), Pitta (bile), Cough (phelgm)-engendered-disease or poisining, etc., is called Vedna Samudghat. (Rajvartika 1/20/12) 4. How for the soul-points are expanded in Vedna Samudghat ? The maximum expansion of the soul-points in the Vedna Samudghat remains three times of the original body with regard to it breadth and length, but there is no such rule that soulpoints should expand three times, there may be increase merely by 1 or 2 soul-points. (Shri Dhavla, 11/18) 5. Whether Vedna Samudghat occurs to all living beings ? No. As there is no intense pain to the Nigodia beings, the three times expansion of their soul-points of the original body is not possible. (Shri Dhavla, 11/21) 6. What is Kashaya Samudghat ? The emanation of soul-points due to intensity of passion measuring three times of one's own body, is called Kashaya Samudghat Just as the warriors cast their angry looks towards their enemies in the war, which is apparently seen, this very is the form of the Kashaya Samudghat. (Kartikeyanupreksha, 176/115, commentary) 7. Whether the other beings are killed in Kashaya Samudghat ? There is no such rule. 8. What is Vikriya Samudghat ? The emanation of the soul-points for increasing/expanding the body or any organ of the body or for the transformation in other body-form, without leaving the original body, is Vikriya Samudghat. The Vikriya Samudghat occurs particularly to the celestial and infernal beings but it also occurs to the great-saints endowed with Vikriya supernatural power and living beings of the pleasure land (Bhog bhumi) or to the Chakravarti, etc. great personage. The Vikriya Samudghat also occurs to the Tiryanchas (Rajvartika, 4/47/4). The Vikriya Samudghat also occurs to the fire-bodied and air-bodied living beings. (Jeeva kand, 234) 9. How far the soul-points are expanded in Vikriya Samudghat ? The soul-points are expanded up to the region of which one is entitled and within that range up to that region where the transformation is being done. 10. What is Marnantika Samudghat ? The spreading of the soul-points, coming out from the body up to the next birth place. without leaving the original body before Antar Muhurta of the death, is called Marnantika Samudghat (Dravya Sangraha, commentary, 10). Just as on the transfer the civil or private employee, goes to the place of transfer and seeing the office and after arranging for the house etc. returns back and thereafter proceeds to the place of transfer along with his family members and personal effects. 11. What is Taijasa Samudghat? One effigy of luminous body emanates from the right or left shoulder of some great abstemious Muni endowed with restraint due to generation of distinctive merey / pity or out of intense anger towards some living beings and the emanation of soul-points along-with that effigy, is Taijasa Samudghat. (Dravya Sangraha, commentary, 12. How many kinds the Taijasa Samudghat is ? The Taijasa Samudghat is of two kinds - auspicious Taijasa Samudghat and inauspicious Taijasa Samudghat. 13. When the auspicious Taijasa Samudghata takes place and to whom ? One white coloured and amiable effigy emanates without leaving the original body, from the right shoulder of such great ascetic who is filled with extreme mercy / pity being pained / moved seeing the disease, famine ,etc. of the world which after removing the famine, disease, etc. sufferings spreaded over 12 yojana comes back and enters its original body. (Dravya Sangraha, commentary, 10) 14. When the inauspicious Taijasa Samudghata takes place and to whom ? When some great austere Muni is filled with intense anger then one inauspicious effigy of vermilion like red colour oftom-cat like shape, emanates/emerges from his left shoulder and burning his pre-thought of hostile object up to 12 Yojana, is itself destroyed after burning that restraintful Muni as well. Its height remains 12 Yojana, breadth 9 Yojana and originally extends measuring numerablth part of a Suchyangula (A large quanitity as a unit of area measurment). (Dravya Sangraha commentary, 10) 15. Whether there is some speciality in both the Taijasa Samudghatas ? Both of them occur to the Muni of the sixth stage of spiritual development (Gunasthana Varti) but the Upsama right belief, dyad translocational/ assimilating body vibration (Ahaarak Kaya Yoga & Ahaaraka Mishra Kaya Yoga) and Parihar visuddhi restraint does not co-exist with it. (Shri Dhavla, 4/123 and 4/135) and according to preaching of Gurudeva, it occurs only to the Bhava Purushvedi. 16. What is difference between both the Samudghat ? 17. What is Ahaaraka Samudghat ? One white effigy of one hand height emanates from the top of the head of a saint endowed with Ahaarak supernatural power who is intensely inquisitive for ascertaining the nature of a suitable element (reality), then for getting the solution of that inquisitive-ness that effigy goes to the place where some omniscient or great ascetic well-versed in scriptural knowledge is seated and asking modestly and getting the solution of his doubt comes back and enters its original body. It also goes for visiting and paying homage to the places of pilgrimage. (Kartikeyanupreksha, 176/111, commentary) This Samudghat occurs to the great Muni who is psychologically male and is of Pramatta Sanyata named sixth stage of spiritual development. This Samudghat is not accompained by Upsama right belief, Manahparyaya knowledge and Parihar Visuddhi restraint. 18. What is Kevali Samudghat ? When the duration of the age of the Omniscient Lord remains only one Antarmuhurta and that of the remaining 3 non-destructive Karmas remains more, then the soul-points of the Kevali Lord emanate out of his original body in order to make the duration of all the nondestructive Karma equal through the medium of Danda (staff), Kapat (like gate / door), Pratara (area), and Lokapooran (universal pervasion), is called Kevali Samudghata (Kartikeyanupreksha, 176). Just as the wet dhoti dries up soon on spreading and does not get dry if it is not spreaded, similarly the Karmas become of less duration on spreading the soul-points as their duration does not become less without spreading. 19. What is the form of Kevali Samudghata ? The Kevali Samudghata is of four kinds - Danda Samudghata - If the Sayoga Kevali is ensconced in sitting posture then his soul points expand three times of his body and ifin standing posture then the soul-points measuring his body-wide emanate and expand up to fourteen Raju long, less by measurement of atmospheric air-layers (Vat Valaya) vertically up and down (like a staff (Danda)) excepting atmospheric air layers (Vat valyas). Kapat Samudghata - Kapat means door, Just as the door opens right & left sides, similarly the soul point expand right & left. In case the Omniscient Lord is ensconced facing east then the soul-points expand every where in upside, in the middle and downwards up to seven Raju each, excluding atmospheric air-layers (Vat valyas) and if the omniscient Lord is facing north then the soul-points become one Raju wide in upper side, 5 Raju in the Brahma Loka, one Raju in the middle universe and 7 Raju wide in the lower side excluding atmospheric air-layers. Pratar Samudghata - In this Samudghat the soul-points expand in the remaining region infront and back side excluding atmospheric air-layers. Lokpooran Samudghata - In this Samudghat the soul-points expand also in the region of atmospheric air-layers, i.e. spread in the whole universe. 20. What is the procedure of entering back of the soul-points after Lokpooran Samudghat ? After the Lokpooran Samudghat, the soul-points contracting gradually come in the Pratar, from the Praatar in the Kapat, from Kapat in the Danda and from the Danda enter back the original body. 21. What time it takes in completing all the Samudghatas ? It takes eight instant time in Kevali Samudghat and Antar Muhurta time in all the remaining Samudghatas. 22. How eight instant time is consumed in the Kevali Samudghata ? One instant time each respectively in the Danda, Kapat, Pratar and Lokpooran Samudghata is consumed and while returning back one instant each in the Pratar, in Kapat, in the Danda and in entering back the original body, thus total eight instant time is consumed in completing the Kevali Samudghat (four instant time while emanating the soul-points and four instant time while returning back into the original body). 23. Which Yoga (vibration in soul-points) remains during Danda, Pratar, Kapat & Lokpooran Samudghata ? The Audarika Kaya Yoga (vibration of soul due to gross body) remains in the Danda Samudghata, the Audarika Mishra Kaya Yoga in the Kapat, and Karman Kaya Yoga in the Pratar and in Lokpooran Samudghata. 24. Whether all omnicients perform Kevali Samudghata ? All the Jeevas who are to attain salvation are not required to perform Kevali Samudghata but whose duration of all the remaining non-destructive Karmas remains more than that of the Age Karma, those Kevali are required to perform Samudghata in order to make the duration of all the remaining four non-destructive Karmas equal. (Dhavla book, 1/304) 25. In which direction, these Samudghata take place ? The soul-points in the Ahaaraka & Marnantika Samudghata move only in one direction but in the remaining five Samudghatas the soul-points move in all the ten directions. 26. How many Samudghatas take place in which life-course (Gati) ? 27. Which Samudghata takes place in which Gunasthana ? The Kasaya, Vedna & Vaikriyaka Samudghata take place from 1 to 6 Gunasthanas, the Marnantika Samudghata from 1 to 11 Gunasthana (excluding 3rd Gunasthana) the Ahaaraka & Taijasa Samudghata in the 6th Gunasthana and the Kevali Samudghata in the last Antarmuhurta of the 13th Gunasthana.

1. What is 'Margna'? 'Margna', i.e. quest, 'Gaveshna,' (i.e. investigation) and 'Anveshan', i.e. research, all these three words are synonym. In which or through which living beings are searched or investigated, is 'Margna'. 2. How many 'Margnas' are there? 'Margna' are fourteen - "Gati Margna' (condition of existence, i.e. investigation of livings in different body-forms), 'Indriya Margna' (Sense), 'Kaya Margna' (body), 'Yoga Margna' (Vibratory activity), 'Ved Margna' (Gender or sex inclination), 'Kasaya Margna' (Passion), 'Samyama Margna' (Restraint or abstinence), 'Darsana Margna' (conation), 'Lesya Margna' (Passion-stained soul's activity), 'Bhavyatva Margna' (Capacity of attaining liberation from Karmic bondage), 'Samyaktva Margna' (Right belief), 'Samjni Margna' (Rationality or consciousness) and 'Aharak Margna' (Assimilation of matter ,i.e. intake of matter particles). 3. What is 'Gati Margna'? how many kinds are there of it and which of the Gunasthanas exist in it ? Due to rise of which Karma Jeeva gets hell, Tiryancha, human beings and celestial being body-form, is called Gati and having acquaintance of Jeevas with regard to body-form (life-course), is Gati Margna. There are four kinds of Gati Margna - Hellish body-form - Due to arising the motive/ cause of which Karma, the soul immerses in the hellish disposition, is called hellish body-form. There are one to four Gunasthana in the hellish life-course. Tiryancha Gati - Due to arising the motive of which Karma soul immerses in the animal disposition, is called Tiryancha life-course. There are 1 to 5 Gunasthana in the Tiryancha life-course. Human body-form - Due to arising the motive of which Karma the soul immerses in the human disposition, is called human life-course. There are 1 to 14 Gunasthanas in the human life-course. Celestial life-course - Due to arising the motive of which Karma the soul immerses in the celestial disposition, is called celestial life-course. There are 1 to 4 Gunasthanas in the celestial life-course. (Sarvartha Siddhi, 8/11/755) 4. What is 'Sense-Margna', how many kinds are there of it and which of the Gunasthanas are there in it ? Due to rise of one sense ,etc. Jatinam Karma which one-sense ,etc. state occurs of the Jeeva, is called sense and to have/get acquaintance of Jeevas with regard to senses, is called sense Margna. There are five kinds of the sense-Margna - one-sensed, two-sensed, threesensed, four-sensed, five-sensed. There is only first Gunasthana from one-sensed to four sensed being and from first to 14th Gunasthana in the five-sensed beings. (S.S., 8/11/755) 5. What is 'Kaya (body) Margna', how many kinds are there of it and which of the Gunasthanas are there in it? The mass of particles matter particles accumulated by the tendency of the soul, is called body (Kaya) and to have acquaintance of Jeeva with regard to body, is Kaya Margna. The Kaya Margna is of six kinds-earth-bodied, water-bodied, fire-bodied, air-bodied, vegetable-bodied and mobile beings (two to five-sensed beings ) immobile beings have only first Gunasthan and 1 to 14 Gunasthanas are found in mobile beings. (Shri Dhavla, Book,1/139) 6. What is 'Yoga Margna' (vibratory activities), how many kinds are there of it and which of the Gunasthanas are there in it ? By the instrumentality of the tendency of mind, speech and body of the Jeeva, which special type of vibration goes on happening in the soul-points, is called Yoga and to have acquaintance of the Jeeva with regard to Yoga, is called Yoga Margna. Yoga Margna is of 15 kinds - (Sarvartha Siddhi, 6/1/610) 7. What is the nature of the four kinds each of 'Vachan Yoga' and 'Mano Yoga'? The four types of tendency of speech or mind of the Jeeva, viz. true & false, mixed and neither true nor false for speaking or thinking about the matter, are respectively called Satya Vachan Yoga, Satya Mano Yoga, etc. The tendency of mind occurring about truth, is truth, for example - This is water. The tendency of mind occurring about falsity, is untrue or false, for example telling mirage as water. The matter of both the tendencies (true & false), is called Ubhaya for example telling the Kamandalu as large water-jar. As the Kamandalu is used like a water-jar, hence it is in some respect true and is not of the shape of large water jar, hence it is in some respect false. And which is not the object of true & false such matter is called Anubhaya. For example - The general appearance / inkling, that "there is some thing. Here there can be no decision of truth or falsity, hence it is "Anubhaya" for example - Shravakas request Guruvara Acharya Shri Vidyasagar ji Maharaj to be kind enough to come in their city. His answer will be 'Look'. This is Anubhaya Vachan Yoga, neither true nor false. Karman Kayayoga - When this Jeeva proceeds in the transmigratory motion (Vigrah gati) after death, at that time which vibration occurs in the soul points due to Karman body, is called Karman Kaya Yoga. Besides transmigratory motion, the Karman Kaya Yoga also takes place in Pratar and Lokpooran Samudghat of the omniscient - (Pratar Samudghat=Emanation of the soul-points of the omniscient which expand in the whole universe leaving the atmospheric air - layers. Lokpooran Samudghat= Emanation of the soul-points of the omniscient which completely pervade the whole universe up to atmospheric air-layers) Audarika Mishra Kaya Yoga - The Audarika Mishra Kaya Yoga remains in existence at the first instant of the generation of the gross body till the Jeeva completes his bodycompletion ,i.e. till the time the Jeeva is in the process of completing his Sharir Paryapti. Here that Jeeva assumes intake of Audarika molecules mixed with aggregate of Karmic matter-particles, that is called Audarika Mishra Kaya Yoga. Audarika Kaya Yoga - The gross-body of human and Triyanchas beings, is called Audarika Kaya and vibration occurs due to that gross body is called Audarika Kaya Yoga. Vaikriyak Mishra Kaya Yoga - The Vaikriyaka Mishra Kaya Yoga remains in existence from the first instant of generation of the transformable body till the Jeeva completes his body-completion (Sharir Paryapti), i.e. till the time the Jeeva is in the process of completing his Sharir Paryapti. During this period that Jeeva assumes intake of transformable molecules mixed with aggregate of Karmic matter-particles, is called Vaikriyaka Mishra Kaya Yoga Vaikriyaka Kaya Yoga - The transformable body of the deities and infernal beings is called Vaikriyaka body and the vibration taking place due to that Vaikriyaka body ,is called Vaikriyaka Kaya Yoga. Aharak Mishra Kaya Yoga - The Aharak Mishra Kaya Yoga remains in existence from the first instant of generation of the assimilating body (Aharak Shrir) till the Jeeva completes his body-completion (Sharir Paryapti),i.e. till the time the Jeeva is in the process of completing his specific Sharir Paryapti (Aaharak body) and the vibration taking place due to that Aharak Mishra Body, is called Aharak Mishra Kaya Yoga. During this period that Jeeva assumes intake of gross body( Audarika) molecules mixed with aggregate of Aaharak molecules of matter-particles. Aharak Kaya Yoga - One white coloured effigy of one hands height emanates from the forehead of the Muni placed in the sixth Gunasthana due to his inquisitiveness for knowing some subtle forms of the reality (Sukshma Tattva). It proceeds directly to the place where the omniscient or great Muni well-versed in entire scriptural knowledge, i.e. Shrut Kevali are seated and after getting solution of his inquisitiveness by the omniscient comes back, it is called Aharak Kaya and the vibration taking place due to that Aharak body, is called Aharak Kaya Yoga. (Jeeva Kand, Gatha 230-241) 8. What is 'Veda Margna', how many kinds are there of it and how many Gunasthanas are there in it ? "Vedayat iti Vedah" which is felt, experienced, is called Veda (gender) and to have acquaintance of Jeeva with regard to gender (Veda), is called Veda Margna. Basically the Veda is of three types - male, female and androgynous (inclination of both male & female gender). There are 1 to 9 Gunasthana in Veda. With regard to gender formation (Dravya Veda) and psychic libido (Bhava Veda) all the three genders are of two types each. Due to rise of gender-quasi passion, the inclination in males for female the inclination in female for males and the desire in the eunuchs for both sexes, is called Bhava Veda (psychic libido) and due to rise of physique making Karma, the formation of external marks / signs of female, male and eunuch, is called Dravya Veda. The male gender is like the fire of gross straw, the female gender like the fire of dung-cake and that of the androgynous like the fire of brickkiln. (Jeeva Kand, Gatha 273-276) Specific mention :- The dissimilarity is also found between Dravyaveda & Bhavaveda in the human & Tiryanchas beings of Karmam Bhumi, for example - some one is male gender he can be of any of the three vedas by psychic disposition, similarily same can happen with female and androgynous gender but there is similarity of Vedas in the celestial and infernal beings and human and Tiryancha beings of Bhog Bhumi ,i.e. which is the Dyravya Veda the same will be Bhava Veda. The Dravya Veda and Bhava Veda of one-sensed to four-sensed remain only androgynous gender (Raj vartika, 2/22/5). The female and androgynous by Dravya can have from 1st to five Gunasthanas and male by Dravya Veda can have all the 14 Gunasthanas. 9. What is passion (Kashaya), how many kinds are there of it and how many Gunasthanas are there in it? That which destroys the right belief, etc. virtues of the soul, is calledKashaya (passion) It is of 25 types - 1-4 Infinite binding, (i.e. which leads to endless mundane existence) anger, pride, deceit, greed which destroys the virtues of right faith and conduct of the soul from 1 to 2 Gunasthana. (Jeeva Kand, gatha, 283) 5-8 Apratyakhyanvarana anger, pride, deceit, greed passion which destroys the partial conduct of the Jeeva from 1st to 4 Gunasthanas. 9-12 Pratyakhyanvarana anger, pride, deceit, greed passion which destroys the entire restraintful conduct of the Jeeva from 1st to 5 Gunasthana. 13-16 Samjvalana anger, pride, deceit, greed passion which destroys the Yatakhyata Samyama, i.e. revelation of absolute conduct / perfect conduct, from 1to 9 Gunasthana in Samjvalan anger, pride, deceit and 1 to 10 Gunasthana in Samjvalana greed. Nokasaya - 'No' i.e. 'Ishat' (some what) - Which causes to feel passion, is Nokasaya. 17. Hasya : Laughing - due to rise of which one moves to laughter, from 1 to 8 Gunasthana. 18. Rati : Sensual pleasure - due to rise of which one has love for region ,etc., from 1 to 8 Gunasthana. 19. Arati : Disliking - due to rise of which one hates region ,etc. from 1 to 8 Gunasthana. 20. Shoka : Sorrow - due to rise of which there is separation generated affliction, from 1 to 8 Gunasthana. 21. Bhaya : Fear - due to rise of which one is frightened, from 1 to 8 Gunasthan. 22. Jugupsa : Aversion / disgust - due to rise of which one feels disgusted, from 1 to 8 Gunasthana. 23. Istriveda : Female gender - due to rise of which one feels feminine like disposition, from 1 to 9 Gunasthana. 24. Purushaveda : Male gender - due to rise of which one feels male like dispositions, from 1 to 9 Gunasthana. 25. Androgynous veda - due to rise of which one feels eunuch like disposition, from 1 to 9 Gunasthana. Specific mention - Where there is presence of Anantanubandhi passion there, as a rule, the Apratyakhyanavaran, Pratyakhyanavaran and Samjvalana passion will also remain there necessarily, similarly where there is presence of Apratyakhyanavaran passion there the Pratyakhyanavaran and Samjvalana passions will also remain there necessarily and where there is presence of Pratyakhyanavaran passion alone, there only Samjvalana passion will be present, where there is laughter passion, there the Rati passion (sensual pleasure) will also be present, similarly where is sorrow passion, there the Disliking passion will also be present. One can have any one of the fear and disgust passion or both or can be free from both the passions. 10. What is 'Jñãna Margna' of how many kinds it is and which of the Gunasthanas are there in it? Which knows, grasps, is Gyãna and to have acquaintance of Jeevas through Gyana (knowledge), is Gyāna Margna It is of eight types - Kumati Gyāna (false knowledge) - The knowledge without right faith, is kumati Jñãna. Kushrut Gyna (false scriptural knowledge) - The scriptural knowledge without right faith, is Kushrut Jñana. Kuavadhi Gyāna (false clairvoyance) - The false extra-sensory knowledge such as clairvoyance without right faith, is Kuavadhi Gyāna. Mati Gyãna (sensory knowledge) - The knowledge which is attained by five senses and the mind, is called Mati Gyãna. Shruta Gyāna (the specific knowledge of the matter) - Specific knowledge of the matter which is primarily known by sensory knowledge, is called Shruta Gyãna, for example - pronouncing Jeeva Asti then 'Jeeva Asti' words are grasped by Mati Jñāna through the sensory knowledge of ears. By this word it is known, that there is existence of the matter namely Jeeva, such knowledge, is Shruta Jñāna. It is alphabetical-scriptural knowledge. Which does not originate from the alphabet, is called non-alphabetical-scriptural knowledge, for example - to know cold wind by the touch of cold wind, is Mati Gyãna and knowing by that knowledge that this wind is harmful for one who is of wind-human nature knowing thus, is Shruta Jñāna. (Jeeva Kand, Jeeva Prabodhni, 315) Avadhi Gyana (Extra-sensory knowledge, such as clairvoyance) - The apparent knowledge of knowing matters and events having shape or figure with limitations of substance, region time & disposition without taking help of senses and mind, is Avadhi Gyãna. Manah Paryaya Gyāna (Telepathy or knowledge of other's thought-form) - The apparent knowledge of knowing matters having shape or figure existed in others mind without the help of senses and mind, is called Manah Paryaya Jñāna. The destruction-cum-suppression of Karmas (Kshyopsama) of Manah Paryaya Jñãna remains from 6th to 12th Gunasthana but it is used in the sixth and seventh Gunasthana and with it there is nonexistence of first Upsama right faith, Aharaka Kaya Yoga, Aharaka Mishra Kaya Yoga, Parihar Vishuddhi Samjyama, (i.e. pure conduct devoid of violence), the female and androgynous genders. (Raj Vartika, 1/9/14) Kevala Gyāna (Omniscience) - The knowledge which knows clearly all the infinite modes of all the substances of all the three world (past, present and future times) simultaneously, is called Kevala Jñāna (Omniscience). (Pravachansar, gatha, 47) 11. What is 'Samyama Margna' of how many kinds it is, and how many Gunasthanas are there in it ? To renounce inauspicious tendency with respect to living beings and senses, is Samyama (restraint) and to have acquaintance of Jeeva with regard to restraint, is Samyama Margna. It is of seven kinds - Asamyama (non-restraint) - Where there is not the least restraint or restraint-cum-nonrestraint, is called Asamyama. Samyamasamyama (restraint - non-restraint) - Partial renunciation of all the five sins with right belief, is called Samyamasamyama. Samayika Charitra (equanimity restraint) - To give up all sinsful/violent activities of mind, speech and body for all the times, is called Samayika Charitra (right conduct). (Shri Dhavla, 1/123/371) Chhedopsthapna Charitra (reestablishing-restraint) - When faults are imputed to the vows due to carelessness then to reestablish oneself again in the vows after removing the faults well, is called Chhedosthapna Charitra. (Raj Vartika, 9/18/6,7) Parihar Vishuddhi Samyama (violence restraining restraint) - Abstinence from killing living beings, is called Parihar and in which restraint this purity exists, is called Parihar Vishuddhi Samyama. No living being is killed by the body of this adept. The Muni holders of this restraint-conduct move daily 2 Kosa (6 k.m.) except at dawn, noon & dusk, and also do not move at night. The Aharak Kaya Yoga, Aharaka Mishra, androgynous and female genders, knowledge of others thought-form such as telepathy Manahparyaya Jñāna) and Upsama right faith do not co-exist with the Parihar Vishuddhi restraint. Specific mention :- The Parihar Vishuddhi restraint manifests in some great ascetic who after experiencing sensual enjoyments in the home up to the age of 30 years gets initiated at the close proximity of the Teerthankara and study the Pratyakhyan Purva for Varsha Prathakhyatva i.e. 3 to 9 years. (Raj Vartika, 9/18/9) Sukshmasampraya Samyama (restraint with slight greed passion) - The restraint in which there is still presence of most subtle greed passion, is called Sukshmasampraya Samyama. (R.V., 9/18/9) Yathakhyata Samyama (passionless perfect restraint) - Where there is availability of well-existed self-nature due to suppression or destruction of the entire deluding Karma, is called Yathakhyata Samyama. (Raj Vartika, 9/18/11). 12. What is 'Darshana Margna', of how many kinds it is, and how many Gunasthanas are there in it ? "विषय विषयि सन्निपाते सति दर्शनं भवति" on happening conjunction of knowledge (subject-matter) and knowledgeable (the knower) which general appearance takes place before the actual knowledge, is called Darshan or perception. In simple words the general inkling of matter / objects, is called perception and to have acquaintance of Jeeva with regard to perception, is Darshan Margna, It is of four kinds - (S.S., 1/15/190) Chakshu Darshana - (ocular perception) - The general inkling of the matter before acquiring the knowledge through the sense organ of seeing (eye), is called Chakshu Darshana. Achakshu Darshana - (non-ocular perception) - The general inkling of the matter before acquring the knowledge through other senses and mind without the sense organ of eye, is Achakshu Darshana. Avadhi Darshana - (perception through the faculty of clairvoyance) - The general inkling before clairvoyance, is Avadhi Darshana. Keval Darshana - The general inkling happening with omniscience, is Keval Darshana. 13. What is 'Leshya Margna', of how many kind it is, and how many Gunasthanas are there in it? "लिम्पतीति लेश्या" which smears, is called Leshya i.e. passion-stained soul's activity i.e. which sullies the soul with Karmas, is called Leshya and to have acquaintance of Jeeva with regard to Leshya, is Leshya Margna. It is of six types - Black Leshya - The characteristic of the Jeeva of black Leshya are intense anger, not abandoning enmity, whose nature is of fighting, is devoid of religion and compassion and is of wicked nature ,etc. All the afore-said characteristics are of the Jeeva of Black Leshya. Blue Leshya - Lazy, slow-witted, covetous of women, fraudulent, timid, ever proudy ,etc. all these are characteristics of the blue Leshya. Kapot (Grey) Leshya - The characteristic of the Jeeva of the Grey Leshya are remaining bereaved (over-whelmed with grief), ever angery, slanderer, praising self, expert in war/ struggle ,etc. Yellow Leshya - Well awakened / enlightened, compassionate, judicious about works worth doing or not worth doing, equanimous between profit & loss ,etc. are characteristics of yellow Leshya. Padma Leshya (Pink Leshya) - The characteristics of the Jeeva of the pink Leshya are, compassionate, of renouncing temparament, gracious / ritually pure, engrossed in worship of saints, forbearing even the person who has inflicted great offence or harm ,etc on him. White (pure) Leshya - The characteristics of the Jeeva of the Shukla Leshya are, who over-looks even the faults of enemies, who is free from attachment and aversion and affection towards others ,etc. 14. What is 'Bhavya Margna', of how many kind it is, and how many Gunasthanas are there in it? To have acquaintance of Jeevas through Bhavya (worthy of attaining salvation) and Abhavya (who would never attain salvation), is Bhavyatva Margna. It is of two kinds - Bhavya - Who has capability/ ability of manifesting the disposition of right faith, right knowledge and right conduct, is Bhavya. Abhavya - Who has no ability of manifesting the disposition of right faith, right knowledge and right conduct, is Abhavya. सद्दहदि य पत्तेदि य रोचेदि य तह पुणो ये फासेदि । धम्मं भोगणिमित्तं ण दु सो कम्मक्खयणिमित्तं ।। The Abhavya Jeeva shows superficial faith in the religion only for sensual enjoyments, has interest in that and remain again and again attached to that, but does it only for sensual enjoyments, not for destruction of Karma. Acharya Shri Kund Kund Swami has described Jeevas of such transformation as Abhavya in Samaysar gatha, 293. 15. What is 'Samyaktva Margna', of how many kind it is, and how many Gunasthanas are there in it ? The pure transformation (feeling) of the soul on manifestation of real faith in the seven realities and in right deity, scripture and Guru, is called Samyaktva Margna and to have acquaintance of Jeevas with regard to Samyaktva, is called Samyaktva Margna. It is of six types- (1) Mithyatva (Wrong faith) - The non-faith form of transformation towards reality due to rise of wrong-faith-nature, is called Mithyatva. (2) Sasadan - The feelings / thought activities which occur between falling from Upsama Samyaktva and non-rise of the nature/configuration of wrong belief due to rise any one of the infinite - binding passion during the time of right faith manifested on suppression of Karmic natures (Upsama Samyaktva), when the minimum one instant and maximum six Avali, is left over that state is called Sasadan Samyaktva. (3) Samyag Mithyatva - In which the right and wrong i.e. mixed faith, is found, is called Samyag Mithyatva or Mishra Samyaktva. (4)(A) First Upsame right belief' manifested by suppression of Karmas - The right belief which is manifested due to suppression of seven Karmic natures, viz. - Mithyatva (false belief), Samyaga Mithyatva Prakriti (right-cum-wrong Karmic nature related to faith)and Samyak Prakriti (i.e. Karmic nature causing slackness in right faith) of right faith deluding Karma and infinite - binding anger, pride, deceit and greed, is called Prathopsam Samyaktva. Specific Mention :- The death does not occur with Prathamopsam Samyaktva as well as binding of age. (B) Second Upsame right belief manifested by suppression of Karmas (Dwitiyopsama Samyaktva) - The Upsama Samyaktva which is manifested after Kshayopsama Samyaktva (partial annihilation and partial suppression of Karmas), is called Dwitiyopsama Samyaktva. It also happens due to suppression of afore-said seven Karmic natures. If the Muni of seventh Gunasthana ascends the Upsama ladder then the pure irrevocable right belief (Kshayika Samyaktva) or second Upsama right belief necessarily happens. * 1.(The false believer ab-initio suppresses five Karmic nature and the wrong believer degraded from the right-faith suppresses 5, 6 or 7 Karmic natures.) Specific Mention :- According to the other Acharya the second Upsama right belief is attained by Kshayopsama right believer of the fourth to the seventh Gunasthana. (shri Dhavla, 1/27/211; Kartikeyanupreksha, Commentary 484, Moolachar, 205 Commentary). (5) Kshayopsama (Vedaka) - The right belief which is manifested due to destruction of infinite binding anger, pride, deceit, greed, Mithyatva, i.e. the Karmic nature of false belief, Samyaga Mithyatva ,i.e. right-cum-wrong faith, these six Karmic natures without their fruition and rise of Samyak Prakriti (nature that causes slackness in right faith), is called Kshayopsama right belief. (6) Kshayika Samyaktva - The right belief which happens due to destruction of above seven Karmic natures, is called Kshayika Samyaktva. 16. What is 'Samjñi Margna', how many kinds are there in it and how many Gunasthanas are there in it ? To have acquaintance of Jeevas through rational (Samjñi) or irrational (Asamjñi) being, is Samjñi Margna. It is of two types - (1) Samjñi - The Jeevas who grasps education, preaching and modulation in voice, are called Sangyi. (2) Asamjñi - The Jeevas who do not grasp education, preaching and modulation in voice, are called Asangyi. 17. Whether the omniscient is Samjñi or Asamjñi? The Omniscient is free from both. The Kevali Lord (omniscient) is not Samjni because being free from knowledge-obscuring and perception-obscuring Karmas, the omniscient does not grasp external matters with the support of the mind, hence omniscient can not be called Samjñi. The omniscient is also not Asamjñi because who has made all the matterssubstances visible before his eyes, hence the inconsistency comes in regarding him Asamjñi. The omniscient is Anubhaya ,i.e. neither Samjñi nor Asamjñi. He is neither Samjñi because he does not have psychical mind nor he is Asamjni because he is not imprudent. Although the Sayoga Kevali (omniscient with vibrations) has Physical mind but not the psychical mind. 18. What is 'Ahaarak Margna', how many kinds are there of it and how many Gunasthanas are there in it? To have acquaintance of Jeevas through Ahaaraka and Anaaharaka, is Ahaaraka Margna. It is of two kinds - (1) Ahaaraka (Assimilative) - Who consumes intake of aggregate of matter molecules suitable for three types of bodies and six completions (Paryapti), is called Ahaaraka. (2) Anaaharaka - Who does not consumes intake of aggregate of matter molecules suitable for three types of bodies and six completions (Paryapti), is called Anaaharaka. The Jeeva remains precisely Anaaharaka during transmigratory motion, during Pratar & Lokpooran Samudghat of the 13th Gunasthana and in the fourteenth Gunasthana. Specific Mention :- Here the word Ahaar denotes only Nokarmahaar i.e. intake of Nokarmic molecules causing formation of gross body excluding Kavlahaar (Morsel food), Lepahaar (intake of air, natural light, etc.), Ojahaar (absorpational / assimalative intake of body lusture ,etc.), Mansikahaar (mental food), Karmahaar (Karma intake).

1. What is 'Gunasthana'? Ups and down in the feelings, i.e. transformation of soul at every instant due to delusion and vibration in soul-points, is called Gunasthana. (Jeev Kand, 3) 2. How many Gunasthanas are there? Although the feeling of Jeeva are infinite but all of them have been divided/grouped in fourteen classes, hence Gunasthanas are 14 - 'Mithyatva' (false-belief) 'Sasadan' (falling from Upsama Samayaga Darshana) 'Misra' or 'Samyagmithyatva' (mixed right and wrong belief) 'Avirat Samyaktva' (Right perception without vows) 'DeshaVirat' or 'Samyamasamyama' (stage of restraint with partial vows) 'Pramattavirata' (Perfect vows (great vows) with some carelessness) 'Apramattavirata' (Perfect great vows) 'Apurvakaran' (Advance stage of spiritual development, i.e. acquisition of first 'Shukla Dhyana' i.e. unprecedented thought activity) 'Anivirtikaran' (Stage of spiritual warfare with weapon of Shukla Dhyana for conquering gross desires and similarity of volitions among vow-observers existed at one particular time) 'Sukshma Sampraya' (Restraint with minute passions ,i.e.,stage of slight greed passion) 'Upshant Moha' (suppressed delusion, i.e. the saints with quiescent passions) 'Kshin Moha' (Delusionless stage of spiritual development) 'Sayoga Kevali' (An Omniscient possessing physical presence) 'Ayoga Kevali' (Omniscient free from all karmic vibrations) 3. What is Mithyatva Gunasthan ? Lack of faith in the feelings related to reality due to rise of Karmic-nature of wrong faith, is called Mithyatva Gunasthan (J.K., 15) and the Jeeva associated with these feelings are called false-believers. They are of two kinds - (A) Svasthan Mithyadrishti (False-believer in himself who may or may not attain right belief). (B) Satishaya Mithyadrishti (Wrong believers who are going to attain right belief) - The Jeeva who is mingling indistinguishably in false belief, is called Svathana Mithyhyadrishti and the Jeeva who is just to attain the right belief and whose feelings are becoming in the form of Adhahkaran (lowtended activity), Aporvakaran (unprecedented thought activity) and Anivrattikaran. These three comprise the ladder (Shreni) in which the aspirant may either suppress or destroy subsiding passions), is called Satishaya Mithyadrishti. 4. What is Sasadan Gunasthana ? The feelings /thought activities between falling/deviating from suppressed right belief due to rise of any one of the infinite binding passions and non-rise of the nature / configuration of wrong belief during first or second suppressed right belief when minimum one instant and maximum six Avali time is left over those transformation/thought activities (Parinam),are called Sasadan Gunasthan. As long as the Jeeva does not come in the Mithyatva Gunasthan falling from suppressed right belief (Upsama Samyaktva) till then he is called Sasadan Samyagdrishti. The minimum duration of this Gunasthan is one instant and that of maximum is 6 Avali. Note - Only right believer who has suppressed Karmas contrary to the right faith ,(i.e. Upsama Samayagdrishti) alone come in this category. 5. What is Samyaga mithyatva or Misra (mixed) Gunasthan ? In which Gunasthan the right and wrong i.e. mixed faith is found, is called Samayaga Mithyatva or Misra Gunasthan. (Shri Dhavla book, 1/11/167) The mixed disposition with right and wrong faith like mixed taste of pulse and rice, is called Samyaga Mithyatva. Not abandoning, the previous cherissed Deity also regard Arihanta Deva as Deity is a man of mixed Gunasthana. (Dhavla Pustika 1/168) Specific mention - The Marnantika Samudghata (the emanation of soul-points to the next birth state just before the death) does not happen in the Samyaga Mithyatva Gunasthan. The death does not occur in Samyaga Mithyatva Gunasthan. The age bond also does not take place in the right-cum-wrong faith Gunasthan. The duration of Samyaga Mithyatva Gunasthan is Antarmuhurta. The being of Samyaga Mithyatva Gunasthan can not assume restraint. 6. What is Avirata Samyagdristi Gunasthana ? Well, where the right faith has manifested but accepted no vow (vow related to restraintful and non-restraintful violence or full / perfect restraint), is called Avirat Samyagdrishti Gunasthan. (D. P. 1/172) 7. What is partial vow or restraintful-non-restraintful vow ? The holder of this Gunasthan remains both restraintful and non-restraintful, precisely at one and the same time. That Shravaka is restraintful because he has abandoned violence of mobile beings but not of immobile beings, hence in this respect he is non-restraintful, that is why it is called Deshavirat or Samyama - Samyama Gunasthan.(D. P. 1/174-175) 8. What is Pramatta virata Gunasthan ? Where perfect / full restraint has manifested but due to intense rise of Samjvalana passion (A passion which disturbs perfect conduct), there is some carelessness, is called Pramatta virata Gunasthan. (Shri Dhavla, 1/176). The intense rise of all the four Samjvalana passions and rise of nine subsidiary passions (Nav No-Kasaya) the group of these 13 Karmic natures is named as Pramad. (Dhavla book, 7/71) 9. What is Apramatta virata Gunasthan ? Where the carelessness (Pramad), disappeared due to mild rise of Samjvalana passion, that thought activity, is called Apramatta virata Gunasthan. (Shri Dhavla, 1/179). 10. How many kinds are there of Apramatta virata Gunasthana ? Apramatta virata Gunasthana is of two kinds - Swasthan Apramatta virata (Instable state of meditation) & Satishaya Apramatta virata (Advance state of spiritual development). Those who oscillate between sixth and seventh Gunasthana, are called Swasthan Apramatta virata. Who being near the Upsama or Kshapaka (suppression or destruction of Karmic natures) are engaged in thought activity / feeling in form of Adha Pravratta Karan (low tended activity), is called Satishaya Apramatta virata. 11. What is Adha Pravratta Karan ? Where thought activities / feelings of contemporary Jeevas and of those belonging to different time-period remain both identical / similar and dissimilar are called Adha Pravratta Karan. With regard to these Adha Pravratta Karan thought activities the Apramatta Virata Gunasthan is also named as Adha Karan. (J.S.K., 2/7) 12. What is Apoorva Karan ? The thought activities / feelings of contemporaryJeevas remain both similar and dissimilar but of those belonging to different time their thought activities also remain precisely different. Here Muniraj assume such unprecedented thought activities which were not possessed earlier, that is why this Gunasthan is named as Apoorva Karan Gunasthan ,i.e. unprecedented degree of purity. (Dhavla book, 7/81) 13. What is Anivratti Karan Gunasthan ? A certain member of Jeevas living in any instant out of an Antar Muhurta time of Anivratti Karan, are mutually different in respect of shape and size, etc. of the body, but no difference is found in their thought activities, that is called Anivratti Karan Gunasthana. (J. K., 57) The examples of all the above Karnas are as follows - 1. Example of Adhakaran - Five Muniraj started to move on foot from one place to another at 1.00 p.m. but due to difference in their speed of movement they became ahead-behind, one of them went ahead, three were left behind and one left behind even of them, it is the illustration of Adhakaran. Thus there becomes three kinds - Again five Muniraj started to move on foot at 1.05 p.m. although one of them could not catch that Muni who started at 1.00 p.m. and was ahead of all but because of his comparatively fast speed managed to come parallel to those three Muniraj who were in the mid way and three came parallel to that Muni Maharaj who lagged behind and one is left behind even of them. Who started at 1.00 p.m. and who started at 1.05 p.m., their similarity is attained (because some Muniraj of both the groups have come parallel to each other), similarly, who attained the Adhakaran before all had less purity and who attained the Adhakaran after that, had more purity, then in that case they may become similar to former or should mingle with them who had more purity, that is called Adhakaran. 2. Illustration of Apoorvakaran - Just as five Muniraj moved on foot at 1.00 p.m. and one of them went ahead, three lagged behind in midway and one left behind even of them ,i.e. a kind of comparability is found in the thought activities of contemporary Jeevas. But those five Muniraj who moved at 1.05 p.m. they also became ahead-behind but how much fast they may move, will not be able to be at parity with those Muniraj who started / moved at 1.00 p.m., i.e. precisely the dissimilarity is found in the thought activities of those belongings to different time period. 3. Illustration of Anivrattikaran - Five Muniraj moved at 1.00 p.m., they all remained together, neither went forward nor fell back and those five Muniraj who moved at 1.05 p.m. they also remained together, neither went forward nor fell back. Hence similarity remains in the thought activities of contemporary Jeevas and precisely the dissimilarity in those belonging to former and later time period. 14. At how many places those three Karans are found ? At the time of attaining first Upsama right faith/belief (the right belief manifested by the suppression of Karmas contrary to right faith for the first time). At the time of attaining second Upsama right faith. At the time of performing transition of infinite binding passion into lower passionate form. At the time of suppressing conduct-deluding Karma. At the time of destroying conduct-deluding Karma. At the time of manifesting irrevocable right-faith (i.e. the pure irrevocable right-belief after destruction of faith-deluding Karma) but before Kshyopsamika Samyaktva (partial annihilation and partial suppression of Karmas opposed to right faith), Kshyopshamika Charitra (partial annihilation and partial destruction of Karmas opposed to right conduct) and Samyamasamyama (partial bow related to restraintful and non restraintful violence) remain only first two Karnas. 15. What is Karana ? The thought activity by which the intended Upsama, etc. disposition (suppression of Karmas), is generated, that thought activity (transformation), is called Karan (or the thought activity / the auspicious-inauspicious feeling, is Karana). (Shri Dhavla book, 1/181) 16. What is Shukshma Samparaya Gunasthana ? The Gunasthana in which there is extremely subtle rise of Samjvalana passion of greed, is called Shukshma Samparaya Gunasthana. Shukshma = subtle, Samparaya = passion. (Jeev kand, 59) 17. What is the Upshanta Moha Gunasthana ? The Gunasthana generated through suppression of the entire deluding Karma, is called Upshanta Moha Gunasthana. (Shri Dhavla book, 1/189) 18. What is the Kshin Moha Gunasthana ? The pure thought activity of the soul generated through destruction of entire deluding Karma, is called Kshin Moha Gunasthana. (Shri Dhavla book, 1/190) 19. What is the Sayoga Kevali Gunasthana ? Where infinite knowledge, infinite perception, infinite bliss and infinite power are manifested due to destruction of four destructive Karmas, are called Kevali, i.e. omniscient and as long as there is vibration in their soul points (caused by mind, speech and body), until then they are called Sayoga Kevali. (Raj Vartika, 9/24) 20. What is the Ayoga Kevali Gunasthana ? When all the three vibrations (of mind, speech and body), are destroyed and until they are not free from the body, till then they are called Ayoga Kevali. The duration of Ayoga Kevali is merely that time which is consumed in speaking 5 short vowels (अ, इ, उ, ऋ, लृ - a, i, u, r, Ir). The 72 Karmic natures are destroyed in the penultimate instant (i.e. Just before the last time) and 13 in the last instant. (Raj Vartika, 9/1/24) 21. The jeeva of which Gunasthana can go in how many Gunasthanas? (Karamkand, Gatha, 556-559) * Rajvartika, 9/1/18 22. What is Upsama Shreni ? How many Gunasthana are there in it and how many times a Jeeva can ascend Upsama Shreni ? Where the Jeeva suppressing the conduct deluding Karma marches ahead that, is Upsama Shreni. It consists of 8,9,10 & 11 Gunasthan. Only the Jeevas of Upsama Shreni are demoted to lower Gunasthanas and death also occurs of them. Upsama Shreni can be ascended at the most four times but only twice in one birth, if he endeavours fifth attempt, then as a rule, he will precisely ascend the Kshapaka Shreni. (Rajvartika, 9/1/18) 23. What is Kshapaka Shreni ? How many Gunasthanas are there in it and how many times a Jeeva can ascend Kshapaka Shreni ? Where the Jeeva destroying the conduct deluding Karma marches ahead, is Kshapaka Shreni. It consists of 8,9,10 & 12 Gunasthanas. Death does not occur in this Gunasthana and the Jeeva ascends Kshapaka Shreni .only once and attains the salvation. (Rajvartika, 9/1/18) 24. Who is Anadi Mithyadrishti (ab-aeterno)? One who has not attained right faith as yet, is called Anadi Mithyadrishti. 25. Who is Saadi Mithyadrishti? One who has attained right faith once and again came in the wrong faith, is Sadi Mithyadrishti. The Anadi Mithyadrishti goes in the 4th, 5th and 7th Gunasthan from the 1st Gunasthana and the Sadi Mithyadrishti in the 3rd, 4th, 5th & 7th Gunasthan from the 1st Gunasthana. 26. What is the duration of which Gunasthan with regard to one Jeeva ? (Shri Dhavla book, 4/324-357) Note : The mid-time between maximum and minimum period is called medium period. 27. Which are those states / Gunasthana in which jeevas do not die ? Jeevas who are in Samyag Mithyatva Gunasthan, who are in the process of formative development state (Nirvratyaparyapta), Mishrakayayogi of mixed body vibration, (i.e. bodily activities taking place until complete formation of body), while ascending Kshapaka Shreni (related to destruction of conduct deluding Karma), while ascending Upsama Shreni in the first part of Apoorva Karan Gunasthan, in the 13th Gunasthana, in the 2nd, 3rd and fourth Gunasthan of the seventh hell, Jeevas coming in the Mithyatva Gunasthan after attaining the transition of infinite binding passion into lower passionate form do not die till Antar Muhurta and the Kritkritya Vedak Samayagdrishti does not die - The Kritkritya Vedak right believer is that who has destroyed four passions leading to endless mundane existence, Mithyatva, Samyag Mithayatva as well as infinite major portion of Samyaka Prakriti (Karmic nature causing obstacle in right faith) (K.K., 560-561). According to Acharya Shri Yativrashava ji death occurs of the Kritkritya Vedaka Samayagdrishti. Specific Mention - According to Acharya Yativrashava there is both types of instructions regarding death of Kritkritya Vedaka Samayagdrishti. 28. How many Jeevas are there in which Gunasthana ? There are infinite times infinite Jeevas in the 1st Gunasthana. (Shri Dhavla, Book, 3/2/10) There are innumerableth part of a Palya Jeevas in the 2nd Gunasthana. There are innumerableth part of a Palya Jeevas in the 3rd Gunasthana. There are innumerableth part of a Palya Jeevas in the 4th Gunasthana. There are innumerableth part of a Palya Jeevas in the fifth Gunasthana. (S. Dhavla, B., 3/6/63) 29. How many maximum number of Jeevas could be there in which Gunasthan of the human body-form ? Specific mention - The total number of human beings is innumerable, it is with regard to spontaneous Jeevas. The number of uterine-born Jeevas measures in 29 digits. There are also 299,300 and 304 Jeevas in each of the Upsama Shreni Gunasthana and just the double in each of the Kshapaka Shreni Gunasthana ,i.e. respectively 598,600 and 608 Jeevas, and there are also respectively 598, 600 and 608 Jeevas in the 14th Gunasthana like any of the Kshapaka Shreni, such are the three opinions. (Shri Dhavla, book 3/244252 & 3/89-3/95-97)

1. What are the principal (original) kinds of 'Leshya'? There are two kinds of Leshya - 'Dravya-Leshya' and 'Bhava-Leshya'. 2. What is the 'Dravya-Leshya'? The colour of body which is generated due to rise of 'Varna-nam-karma' (physique - making karma of colour), is 'Dravya-Leshya' (physical colouration). (J. K., 494) 3. What is the 'Bhava-Leshya'? ‘‘कषायोदयरंजिता योग प्रवृत्तिरिति कृत्वा औदयिकीत्युच्यते'' (1)The tendency of the vibratory activity (of the soul) coloured/stained with the rise of passions, is 'Bhava-Lehsya', i.e. psychical/volitional passion stained souls activity. Therefore, it is called as 'Audayiki' ,i.e. feeling developed due to Karmic fruition (Rajvartika, 2/6/8) (2)Activity of the mind, speech and body coloured/stained with the passion, is called 'BhavaLeshya'. (3)"लिम्पतीति लेश्या" - That which stains, is Leshya ,i.e. That which stains the soul with 'Karmas', is called 'Bhava-Leshya'. (4) Dispositions (feelings) of mundane souls, is 'Bhava-Leshya'. Other philosophers call it by the name of 'Chittvritti', i.e. inclination or trend of thoughts. Scientists consider it as Halo or orbit of gleam. 4. What are the kinds of Dravya Leshya and Bhava Leshya? There are six kinds of Dravya & Bhava Leshya - Krishna, Neel, Kapot, Peet, Padama, and Shukla Leshya. (Jeev Kand, 493) 5. What are the characteristics of Krishna ,etc. Bhava Leshya? Krishna Leshya - Wrathful, who does not give up hostility, who is quarrelsome by nature, devoid of religion and compassion, wicked, mongrel, extremely licentious in sense objects, etc. these all are the characteristics of a person of 'Krishna Leshya'. Neel Leshya - Extremely sleepy, expert in deceiving and cheating others, excessive greedy, strongly attached to impulses of food, etc., are characteristics of the person of 'Neel Leshya'. Kapot Lesya - Who is angry with others, slanders others, is envious towards others, disgraces others, praises himself, does not trust others, gives wealth to them who praises him, etc., are symptoms of Kapot Leshya. Peet Leshya - One who knows what is fit or unfit to do, what is fit or unfit to enjoy, is engaged in compassion and charity, is gentle of voice, is firm in taking decision, are characteristics of Peet Leshya. Padama Leshya - One who is of renouncing nature ,i.e. charitable, is worthy (gracious), genuine, devoted (ready) to the worship of saints, ready to undertake good works, has great forbearance to pardon even the great offence of causing loss to him, etc., are characteristics of 'Padama Leshya'. Shukla Leshya - Who overlooks faults even of the enemy, who has no love and hatred or affection for others, is indifferent towards sinful acts, takes intrest in meritorious acts, does not show partiality towards any one nor has any desire of future enjoyments, is equanimous in behaviour towards all living beings, etc., are characteristics of Shukla or pure Leshya. 6. How many Leshyayen are auspicious and how many inauspicious out of six Leshyayen (passion-stained soul's activities) ? Black, blue and grey Leshyayen are inauspicious and the yellow, lotus-pink and white (pure) Leshyayen are auspicious. 7. Which are most intense, intenser, intense, mild, more mild and most mildLeshyayen? Black Leshya is most intense, blue Leshya is intenser, grey Leshya is intense, yellow Leshya is mild, pink Leshya is more mild and the white Leshya is most mild. 8. What are illustrations (examples) of Leshya ? Six persons took out a journey, they had nothing to eat. They saw a tree in front of them. What were their feelings (reactions) seeing the tree, look at it - (1) The person of 'Krishna Leshya' says "Uproot the tree then we will eat its fruits". (2) The man of 'Neel Leshya' says "Break its trunk then we will eat fruits". (3) The man of 'Kapot Leshya' says "Break the branch and then we will eat fruits". (4) The man of 'Peet Leshya' says "Break the twigs (small branches) and then we will eat the fruits". (5) The person of 'Padama Leshya' says "We will eat fruits plucking them from the branches". (6) The man of 'Shukla Leshya' says "We will assuge our hunger by eating fruits which are falling on the ground, on their own". (Jeev Kand, Gatha 507-508) 9. Which Leshya remains up to which Gunasthan ? The black, blue and grey Leshya remain from first to fourth Gunasthana, yellow and pink Leshya from 1st to 7th Gunasthana and the white (pure) Leshya from 1st to 13th Gunasthana. (Shri Dhavla, book 1/137-139/392-393) 10. Which of the Leshyas remain in the hellish body-form ? Three inauspicious Leshyas remain in the hellish body-form, the Kapot (grey) in the first to second earth, the grey and blue Leshya in the third earth the blue Leshya in the fourth earth, the blue and black Leshya in the fifth earth, the black Leshya in the sixth earth and the most black in the seventh earth. (Sarvartha siddhi, 3/3/371) 11. Which of the Leshyas remain in the celestial body-form ? Six Leshyas remain in the celestial body-form, the black, blue and grey Leshyas in the Bhavanvasi (Residential deities), Vyantara (Peripatetic deities) and stellar deities in the state of incomplete development of the charactertics of the body and the yellow alone in the state of their complete development. (Shri Dhavla book, 2/1/157). The yellow Leshya remains in the Saudharma-Aisana pair, the yellow and pink Leshyas in Sanatkumar-mahendra pair, the pink Leshya in Brahma-Brahmottara and Lantava-Kapishtha pair, the pink and white (pure) Leshya in Shukra-Mahashukra, ShatarSahasrar pairs and the white (pure) Leshya remain in the Anata-Pranata, Arana-Achyuta pairs. White (pure) Leshya remains in Navgraiveyaka and the supreme pure Leshya remains in Nav Anudisha and five Anuttar space crafts. (Sarvarth Siddhi, 4/22/485) Specific Mention - The identical psychical/volitional Leshya remains from Saudharma heaven to Anuttar space crafts in both the states-the complete and incomplete states of develop ment of the characteristics of the body. 12. Which of the Leshyas remain in the human body-form ? All the six of Leshyas remain in the human body-form. 13. Which of the Leshyas remain in the Tiryancha body-form? All the six Leshyas remain in the Tiryancha body-forms, but three inauspicious Leshyas, viz. black, blue and grey Leshyas remain in two sensed, three sensed, four-sensed and irrational five-sensed beings. (Shri Dhavla Book, 1/138/393) 14. Which of the Leshyas remain in the human and Tiryancha beings of Bhogbhumi? All the six Leshyas, speciality is that the three auspicious Leshyas remain in the state of complete development of the characteristics of the body and three inauspicious Leshyas in the state of incomplete development. 15. Which is the physical Leshya (Dravya Leshya) of the infernal beings ? All the infernal beings are of black Leshya. (Shri Dhavla book, 2/1/458) 16. How many physical Leshyas are of fully developed Bhavnatrika deities? The fully developed Bhavantrikas have all the six physical Leshyas. (Shri Dhavla book, 2/1/547) 17. How many physical Leshyas remain in the fully developed/competed heavenly deities (Vaimanika Devas) ? The physical and psychical (volitional) Leshyas remain identical in fully developed / competed heavenly deities. (Jeeva Kand, 436) 18. Which Dravya Leshya remains in the state of incomplete development ? The white (pure) and grey Leshyas remain in the state of incomplete development. Due to which reason the Visrosopachaya (natural aggregation of Karmic molecules capable of binding with soul but not bound) of all the Karmas remains necessarily pure (white), hence only pure (white) Leshya of the body of all existed Jeevas remains in the state of transmigratiry motion of the soul, afterwards as long as he, assuming the body, completes all the completions (Paryapties) so long the body is generated with the mass of matter-particles of six colours, that is why the Leshya of that body, is called grey. (Shri Dhavla book, 2/1/426) 19. How many Dravya Leshya are there in human & Tiryancha beings. The human & Tiryanchas beings have all the six Leshyas. (Jeev Kand, 496)

1. What is Sansthan Nam Karma ? Due to rise of which Karma the the shape of gross body, etc. is made, is called Sansthan Nam Karma. 2. How many kinds the Sansthans are ? describe with definition ? Sansthans are of six kinds - Samchaturasra Sansthan (Symmetrical form of the body) - Due to rise of which Nam Karma the shape of the body is well formed, perfectly symetrical, all right and the upper ,the lower and the middle part may be handsome, is called Samchaturasra Sansthan. Nyagrodha Parimandal Sansthan (Upper part alone symmetrical) - The word Nyagrodha denotes banyan tree. Due to rise of which Karma the lower part of the body below the navel may be lean & thin and the upper part fatty, is called Nyagrodha Parimandal Sansthan. Swati Sansthan (Lower part alone symmetrical body) - The Swati denotes Valmeeka (snake-bill) or shalmali tree. Due to rise of which Karma the lower part of the body below the navel may be fatty and upper part lean & thin (slim), is called Swati Sansthan. Kubjaka Sansthan (Hunchbacked body) - Due to rise of which Karma the body of the Jeeva may be hunch - backed, is called Kubjaka Sansthan or due to rise of which Karma the branches (limbs of the body) may be bulky and the middle part short, is called Kubjaka Sansthan. (Shri Dhavla, book-6/34/71) Vaman Sansthan (Dwarf body) - Which is the cause of making all limbs and sub-lims of the body short, is called Vaman Sansthan or due to rise of which Karma the branches (limbs) of the body may be short and the body bulky, is called Vaman Sansthan. (Shri Dhavla, book-6/34/72) Hundaka Sansthan (Asymmetrical body) - due to rise of which the shape of the body may be disproportionate / asymmetrical, is called Hundaka Sansthan.(R.V., 8/11/8) 3. Which Sansthan remains in hellish body-form ? The Hundaka Sansthan remains in the hellish body-form. 4. How many Sansthanas remain in the Tiryancha body-form? All the six Sansthan remain in the Tiryanchas body-form. 5. Which of the Sansthanas remain in the Jeeva from one-sensed to Asamjni (irrational) five-sensed beings ? The Hundaka Sansthan remains in the Jeevas from one-sensed to Asmjni five-sensed beings. 6. How many Sansthans remain in the human body-form ? All the six Sansthans remain in the human body-form. 7. Which Sansthan remains in the celestial body-form? The Samchaturasra Sansthan remains in the celestial body-form. 8. Which Sansthan the Teerthankaras have ? The Teerthankaras have Samchaturasra Sansthan. 9. Which Sansthan remains in the Bhogbhumi? The Samchaturasra Sansthan remains in the Bhogbhumi. 10. Which of the Sansthanas remain in which Gunasthanas? All the six Sansthanas remain from 1st to 13th Gunasthanas but only one Sansthan remain in one Jeeva.