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Choud Gunsthanak Part 01 Gunasthank 01

Added to library: September 1, 2025

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First page of Choud Gunsthanak Part 01 Gunasthank 01

Summary

This is a comprehensive summary of the provided Jain text, "Choud Gunsthanak Part 01 Gunasthank 01" by Narvahanvijay, covering the introductory concepts of Gunasthanak and the first Gunasthanak, Mithyatva.

Book Title: Choud Gunsthanak Part 01 Gunasthank 01 Author: Narvahanvijay Publisher: Narvahanvijay Catalog Link: https://jainqq.org/explore/009173/1

Publisher's Note: JAIN EDUCATION INTERNATIONAL FOR PRIVATE AND PERSONAL USE ONLY

Summary:

The text, "Choud Gunsthanak Part 01 Gunasthank 01," authored by Muni Shri Narvahanvijay, serves as an introductory text to the Jain concept of Gunasthanak. This book is published by Narvahanvijay.

Introduction to Gunasthanak (Stages of Spiritual Evolution):

  • Definition: Gunasthanak translates to "place of qualities." It describes the stages of spiritual development where the soul, through its practices, attains specific qualities that lead to its progress. Conversely, the absence or decline of these qualities signifies a downfall, representing the loss of experienced spiritual states. The interplay of progress (utkarsha) and decline (apakarsha) of these qualities defines the Gunasthanak.
  • The Fourteen Gunasthanaks: The text enumerates the fourteen Gunasthanaks that represent the soul's journey from the most deluded state to the state of liberation:
    1. Mithyatva (False Belief)
    2. Sasvadan (Taste of Righteousness)
    3. Mishra (Mixed)
    4. Avirati Samyagdrushti (Non-renouncing Righteousness)
    5. Desh Virati (Partial Vow-holder)
    6. Pramatta Sarva Virati (Careful Complete Ascetic)
    7. Apramatta Sarva Virati (Unwavering Complete Ascetic)
    8. Apura-karan / Nivritti-karan (Incomparable Vows / Cessation of Gross Karmas)
    9. Anivrutti-karan / Badar Samparaya (Cessation of Subtle Karmas / Gross Passions)
    10. Sukshma Samparaya (Subtle Passions)
    11. Upshanta Moh Chhadmastha Vitraga (Pacified Delusion, Quasi-Omniscient)
    12. Ksheen Moh Chhadmastha Vitraga (Destroyed Delusion, Quasi-Omniscient)
    13. Sayogi Kevali (Omniscient with Body)
    14. Ayogi Kevali (Omniscient without Body)

First Gunasthanak: Mithyatva (False Belief)

  • Nature of Souls: The text begins by classifying souls into two categories:

    • Avyavahar Rashi (Unmanifested Souls): These are the souls residing in nigoda, a state of extreme existence within the fourteen rajlokas (regions of the universe). They are perpetually embodied in the form of subtle, undifferentiated life forms (like fungal spores), existing in countless numbers in immense clusters. They have never experienced any state other than this nigoda state since time immemorial.
    • Vyavahar Rashi (Manifested Souls): These are the souls that have emerged from nigoda and are undergoing worldly existence. This category includes all souls who have achieved Siddhahood (liberation) and those currently in the cycle of birth and death, experiencing various forms of life from one-sensed beings to five-sensed beings. The text clarifies that a soul, once out of Avyavahar Rashi, cannot return to it.

  • Mithyatva Defined:

    • Cause: The root cause of Mithyatva is the association with beginningless karmas, which results in attachment (raag) and aversion (dvesh) towards favorable and unfavorable circumstances respectively. Even subtle beings experience pleasure in favorable conditions and displeasure in unfavorable ones. This ongoing cycle of attachment and aversion, born from the karmic continuum, is the basis of Mithyatva.
    • Core Meaning: Mithyatva is defined as holding beliefs contrary to the reality of substances as perceived and explained by the omniscient Tirthankaras. It is the mistaken belief that non-divine entities are divine, or that false teachers are true spiritual guides, or that incorrect doctrines are the true path.
    • Types of Mithyatva:
      • Avyakta Mithyatva (Unmanifested False Belief): This occurs when the influence of delusion (Moh) is subtle and not overtly expressed in thoughts or actions. Souls in this state have a minimal level of cognitive capacity, a fraction of an akshara, making their internal states difficult to express. This unmanifested Moh can lead to the formation of karmas that bind one to numerous lifetimes. This is the state of souls in Avyavahar Rashi.
      • Vyakta Mithyatva (Manifested False Belief): This occurs when a soul moves from the Avyavahar Rashi to the Vyavahar Rashi. This type of false belief can manifest in any being from one-sensed to five-sensed beings. The Mithyatva in one-sensed beings primarily causes the bondage of immobile karmas, while Vyakta Mithyatva can cause the bondage of karmas suitable for transitioning to higher states of existence. Souls in this state can form bonds leading to any type of existence.

  • Six Categories of Souls in Mithyatva Gunasthanak:

    1. Jati Bhavya Jiva (Innate Virtuous Souls): These are souls with the inherent potential for liberation but have not yet emerged from Avyavahar Rashi and will not do so. Like soil that has the potential to become a pot but will never be made into one, these souls have the potential for Moksha but will not come out of Avyavahar Rashi. They have the potential to become Arhats, Acharyas, etc., but will remain in Avyavahar Rashi.
    2. Abhavya Jiva (Unvirtuous Souls): These souls possess the knowledge of Kevalgyan (absolute knowledge) but will never desire to attain it. Their soul-substance is eternally equipped with Kevalgyan, like Siddha souls. Despite having the potential to attain liberation and engaging in activities leading to it, they will never desire Moksha. It is stated that Bhavya souls never become Abhavya, and vice versa. Abhavya souls are further divided into Jati Abhavya (those who will never come out of Avyavahar Rashi) and Abhavya (those who are in Vyavahar Rashi and are destined to remain Abhavya). Abhavya souls will always remain in the cycle of rebirth and will never attain Moksha.
    3. Durbhavya Jiva (Difficult to become Virtuous Souls): These are Bhavya souls whose time in the cycle of existence is limited to one pudgal paravarta (a cycle of existence) plus a few births, or a few births, or even infinite births. While they possess the potential for Moksha, their tendency is towards worldly enjoyments. They can attain human birth multiple times, hear the teachings of Tirthankaras, but due to their Durbhavya nature, the teachings do not lead to true liberation. Their Mithyatva is deep but less intense than that of Abhavya souls. They will eventually attain Moksha after exhausting their remaining karma.
    4. Bhaarekarmi Bhavya Jiva (Souls with Heavy Karma): These are Bhavya souls whose remaining time in the cycle of existence is slightly less than one pudgal paravarta or slightly more than half a pudgal paravarta. They also have deep Mithyatva and lack the desire for Moksha. They too seek worldly pleasures through religious practices. Tirthankaras do not deliver sermons for them directly. They are also known as Charmaavarta Varti (those in the last cycle of existence), implying they will attain Moksha within one pudgal paravarta. Souls who have not touched Siddhagiri are generally considered Abhavya or Durbhavya.
    5. Laghukami Bhavya Jiva (Souls with Light Karma): These are Bhavya souls whose remaining time in the cycle of existence is less than half a pudgal paravarta. Upon becoming Laghukami, they gain the potential for desiring Moksha. However, this doesn't guarantee immediate desire. They may still lack the necessary circumstances or the desire itself. Tirthankaras' sermons are primarily directed towards such souls. Their Mithyatva is such that they do not remain in the cycle for more than half a pudgal paravarta. The text mentions Namahthanam in this context, suggesting that God becomes a refuge only for those with the potential for Moksha.
    6. Durlabhbodhi Bhavya Jiva (Souls with Rare Understanding): These are Bhavya souls who attain Kshayopasham Samyaktva (partial righteousness) but, due to the influence of strong mithyatva, develop a firm conviction in incorrect principles. They adhere to these false beliefs, refusing to accept the true teachings, and thus lose their Samyaktva and fall back into Mithyatva. Examples like Jamali and Rogunacharya are given, who, despite their initial understanding, fell into Mithyatva due to their obstinacy. Such souls will wander in the cycle of existence for many lifetimes before potentially finding the right path.

  • Summary of Categories in Avyavahar Rashi: Avyavahar Rashi contains five types of souls: Jati Bhavya, Abhavya, Durbhavya, Bhaarekarmi Bhavya, and Laghukarni Bhavya. Jati Bhavya souls are eternally in Avyavahar Rashi. Abhavya souls are also eternally Abhavya. Durbhavya souls can transition to Bhaarekarmi or Laghukarni states. Bhaarekarmi souls become Laghukarni when their karma reduces. Laghukarni souls, like Marudeva Mata, can attain liberation.

  • Summary of Categories in Vyavahar Rashi: Vyavahar Rashi contains five types of souls: Abhavya, Durbhavya, Bhaarekarmi Bhavya, Laghukarni Bhavya, and Durlabhbodhi. Jati Bhavya souls are not found in Vyavahar Rashi.

The text then transitions into an allegorical story illustrating the different types of souls and their interactions with true and false spiritual paths.

This summary aims to capture the core ideas presented in the initial pages of the text, focusing on the definition of Gunasthanak and a detailed explanation of Mithyatva and its classifications.