Gunsthanak Kramaroh Granth Vachna

This is a comprehensive summary of the Jain text "Gunsthanak Kramaroh Granth Vachna" by Vijaydharmsuri, based on the provided pages. The text explains the fourteen stages of spiritual progress in Jainism, known as Gunsthanas.

Overview of the Text:

The book "Gunsthanak Kramaroh Granth Vachna" is a recitation or commentary on a work by Shriman Ratnashekharsurishwarji M.S., delivered as a Vachna (discourse) by the esteemed Acharya Dev Shri Vijay Dharmsurishwarji M.S. The recitation took place at Shri Jain Sahitya Mandir, Palitana, in Samvat 2033 (1976 CE). The book was published by Shri Mama Pol Jain Sangh, Vadodara, in Samvat 2050 (1993 CE) on Akshay Tritiya. The work is dedicated to Acharya Vijay Dharmsurishwarji M.S.

The core subject is the Gunsthanas, which are the fourteen stages of spiritual development of the soul. The text aims to explain the nature and progression through these stages.

Key Concepts and Explanations:

• Nature of Soul's Qualities: The text begins by emphasizing that qualities like consciousness, knowledge, power, bliss, equanimity, and peace are inherent to the soul and not to other substances. These qualities are eternal within the soul, though they may be obscured or manifest.
• Meaning of Gunsthanak: The term "Gunsthanak" refers to the stages where the soul's inherent qualities gradually manifest as the obscuring effects of Mohaniya Karma (delusion-inducing karma) diminish. As these karmic veils thin, the soul's qualities become progressively revealed.
• The Fourteen Gunsthanas: The text lists the fourteen Gunsthanas in order:
  1. Mithyatva (False Belief): Characterized by ignorance and wrong views.
  2. Sasvadan (Slight Taste of Right Faith): A brief experience of right faith, like tasting something after spitting it out.
  3. Mishra (Mixed Belief): A state of having both right and wrong views simultaneously.
  4. Avirat Samyagdrushti (Unrestrained Right Faith): Having attained right faith but not yet practicing complete restraint.
  5. Desh Virati (Partial Restraint): Observing some vows and restrictions (e.g., minor vows).
  6. Sarva Virati (Complete Restraint): Observing all vows and restrictions (e.g., monks and nuns).
  7. Apramatta Samyat (Non-lax Vigilant Ascetic): Practicing complete restraint with full vigilance.
  8. Apurva Karan (Unprecedented Effort): Engaging in efforts that lead to a unique purification of the soul.
  9. Anivrutti Badar (Subtle Progress): Progressing towards subtler states of being.
  10. Sukshma Samparaya (Subtle Greed): Attaining a state where only subtle greed remains.
  11. Upashanta Moh (Pacified Delusion): Delusion-causing karma is pacified.
  12. Kshina Moh (Destroyed Delusion): Delusion-causing karma is completely destroyed.
  13. Sayogi Kevali (Omniscient with activity): Possessing complete knowledge and perception while still having subtle physical activity.
  14. Ayogi Kevali (Omniscient without activity): Possessing complete knowledge and perception with no physical activity.
• The Primary Role of Mohaniya Karma: The text highlights the paramount importance of Mohaniya Karma in obscuring the soul's true nature. The epithet "Hata-Moham" (one who has destroyed delusion) used for Jinendra is explained by the fact that overcoming Mohaniya Karma is the crucial step in achieving liberation.
• The First Gunsthana (Mithyatva): This stage is defined as the opposite of truth, a lack of genuine faith in the teachings of the Tirthankaras. It involves denying the principles of Anekantavada (non-absolutism). Mithyatva is divided into two types:
  • Vyakt Mithyatva (Manifest False Belief): Holding false beliefs about Dev (false gods), Guru (false teachers), and Dharma (false religion). This is typically seen in beings with developed senses.
  • Avyakt Mithyatva (Unmanifest False Belief): This applies to beings who may not have explicit false beliefs but are still unaware of the true teachings due to their state of existence. This includes beings in lower sensory categories and even Yugalika (a specific class of humans in certain eras) who, due to their environment, might not encounter the true concepts of Dev, Guru, and Dharma.
• Types of Mithyatva: The text details five types of Mithyatva:
  1. Abhigrahik: Firm adherence to falsehood.
  2. Anabhigrahik: Lack of firm adherence to falsehood or truth; considering all paths equally true.
  3. Abhiniveshik: Rejecting certain truths of Jainism due to self-interest or ignorance, and vehemently upholding one's own incorrect view.
  4. Sanshayik: Having doubts about Jain teachings without seeking clarification and being unreceptive to explanations. True doubt, where one seeks clarification from a knowledgeable person, is considered an atichara (minor transgression) of right faith, not Mithyatva itself.
  5. Anabhogik: Unintentional or unaware false belief, often associated with Avyakt Mithyatva.
• The concept of Nigoda: The text touches upon Nigoda, the lowest realm of existence, describing it as a state where infinite souls reside in a single body, sharing the same life processes. It explains the different types of Nigoda (Pratinniyat, Samavagahi, Vishamavagahi) and the immense time spent in such states.
• The Significance of Mohaniya Karma: The text repeatedly emphasizes that the elimination of Mohaniya Karma is central to spiritual progress. The stages are defined by the degree to which this karma is overcome.
• The Three Stages of Karan (Effort): The text introduces three crucial stages of spiritual effort: Yathapravrittikaran, Apurvakaran, and Anivrittikaran. These are processes of purifying the soul and reducing the duration and intensity of karmic influences.
  • Yathapravrittikaran: The initial stage of purification, involving gradual reduction of karmic states.
  • Apurvakaran: Progressing to unprecedented levels of spiritual purity, involving sthiti ghat (reducing the duration of karma) and ras ghat (reducing the intensity of karma).
  • Anivrittikaran: Reaching a state of continuous spiritual progress without fluctuation, leading to the stabilization of purity and the eventual attainment of right faith.
• The Role of Lishya: The text explains Lishya (inner spiritual disposition, often described by colors like black, blue, grey, yellow, red, and white) as the outward manifestation of the soul's state and its connection with karma. These are considered to be subtle karmic manifestations.
• The Importance of Conduct (Vitrati): The stages of progress are marked by increasing levels of restraint (Vitati) from worldly actions and passions.
• The Goal of Moksha: The ultimate aim of progressing through the Gunsthanas is to shed all karmic bondage and achieve liberation (Moksha).

Specific Details Mentioned:

• Page 1: Lists the 14 Gunsthanas, with the highest being Ayogi Kevali and the lowest being Mithyatva.
• Page 4: Mentions the publishers and the fact that the Vachna was given by Acharya Vijay Dharmsurishwarji M.S. and compiled/edited by Acharya Vijay Kankaratna Surishwarji M.S.
• Page 6: Clarifies that while the book focuses on the soul's qualities and Gunsthanas, the Jain philosophy acknowledges inherent qualities in other substances as well.
• Page 8: Explains the four aspects of a good scripture: Mangal (auspiciousness), Abhidheya (subject matter), Sambandh (relation), and Prayojan (purpose).
• Page 9-10: Details the process of overcoming Mohaniya Karma and how it leads to Kevala Jnana (omniscience). It also lists the 14 Gunsthanas and defines Gunsthanak as a change in the soul's quality or state.
• Page 10-11: Differentiates between Anadi Mithyatva (beginningless false belief) and Sadi Mithyatva (false belief that has a beginning).
• Page 11-15: Provides a detailed explanation of the first Gunsthana (Mithyatva), its nature, types (Vyakt and Avyakt), and the five specific classifications (Abhigrahik, Anabhigrahik, Abhiniveshik, Sanshayik, Anabhogik). It also discusses the state of Yugalikas and the concept of Nigoda.
• Page 16-21: Discusses the damage caused by Mithyatva, likening it to intoxication, and elaborates on the four phases of Mithyatva in relation to time (Anadi Anant, Sadi Anant, etc.). It delves into the karmic causes of bondage, the role of Leshya, and the subtle differences in karmic states.
• Page 21-30: Describes Yathapravrittikaran, Apurvakaran, and Anivrittikaran, explaining how these stages involve reducing karmic duration (Sthiti Ghat) and intensity (Ras Ghat). It touches upon the importance of Pratipaksha Bhava (opposite states) and the process of Antar Karan (internal action) that leads to the pacification of delusion.
• Page 30-33: Explains the benefits of Upasham Samyaktva (pacified right faith) and the process of Tripunjikaran (dividing karma into three categories: pure, semi-pure, and impure). It discusses Prakriti Sankram (transformation of karma types) and Guna Sankram (transforming karma into better states).
• Page 33-35: Focuses on the Mishra Gunsthana, explaining its nature as a mixed state of right and wrong belief, and the limitations on karma bonding at this stage. It clarifies the duration of this stage and its relation to other stages.
• Page 35-46: Discusses the fourth Gunsthana, Avirat Samyagdrushti. It elaborates on the nature of right faith (Samyak Darshan), its causes (Nisarga and Adhigama), and its five essential characteristics: Sham (peace), Samveg (spiritual yearning), Nirved (dispassion), Anukampa (compassion), and Astikya (faith in truth). It also touches upon the four types of meditation (Dhyan): Arta, Raudra, Dharma, and Shukla.
• Page 46-56: Continues the discussion on the stages, detailing the fifth Gunsthana (Desh Virati), where partial restraint is practiced. It explains the subtler distinctions between different levels of Desh Virati and the role of various vows. It also explains the difference between Mithyatva, Samyaktva, and Mishra in terms of their impact on karma and spiritual development. The text elaborates on the importance of adherence to Jain practices and the subtle distinctions between them.
• Page 56-79: Covers the remaining Gunsthanas, including Pramatta Samyat (lax ascetic), Apramatta Samyat (vigilant ascetic), and the stages leading to Keval Jnana. It discusses the nature of karma, the impact of different types of Leshya, and the processes of karmic transformation like Sthiti Ghat and Ras Ghat. The text delves into the complexities of the Gunsthanas, particularly the subtle differences between stages and the internal states of the soul.
• Page 80-84: Focuses on the stages of Samyam (restraint) and the role of different types of meditation. It explains the difficulty in maintaining vigilance and the impact of Pramada (negligence).
• Page 84-92: Explains the advanced stages, including Apurnva Karan, Anivrutti Karan, and Sukshma Samparaya, detailing the progressive destruction of karmic impurities. It emphasizes the importance of internal purification and the gradual overcoming of passions.
• Page 92-100: Covers the highest stages: Upashant Moh, Kshina Moh, Sayogi Kevali, and Ayogi Kevali, describing the complete eradication of karmic bonds and the attainment of omniscient states. The text explains the subtle differences between pacifying and destroying karma, and the conditions for achieving Keval Jnana.
• Appendices (Parishisht):
  • Parishisht 1 (Naya Vichar): Explains the seven Jain logical categories (Nayas) and their significance in understanding reality from different perspectives, distinguishing between Dravyarthik Naya (substance-oriented) and Paryayarthik Naya (state-oriented). It highlights the importance of both Nishchay Naya (ultimate truth) and Vyavahar Naya (conventional truth) in Jain philosophy.
  • Parishisht 2 (Karma Vichar): Provides a detailed explanation of Jain karma philosophy, including the eight types of Pudgal Varganas (matter streams), the four modes of karmic bondage (Prakriti, Sthiti, Ras, Pradesh), and the concepts of Kashaya, Leshya, and various karmic processes like Bandh, Uday, Udirna, Satta, Apavartana, Uddhavartana, Nirjara, Kshaya, and Upashama.
  • Parishisht 3 (Nimitta and Upadan Karan Vichar): Discusses the concepts of efficient cause (Nimitta Karan) and material cause (Upadan Karan), emphasizing their interplay in the manifestation of reality, particularly in the context of spiritual progress and the role of external factors (like good company, scriptures, and Tirthankara's teachings) in aiding the soul's purification.
  • Parishisht 4 (Syadvada and Anekantavada Vichar): Explains the fundamental Jain principles of Syadvada (conditional predication) and Anekantavada (non-absolutism), highlighting their role in fostering understanding, tolerance, and the comprehensive grasp of reality.
  • Parishisht 5 (Leshya Vichar): Elaborates on the six types of Lishya, their connection to the soul's karmic state, and their role in the intensification of passions.

Overall Purpose:

The book serves as a detailed guide to the spiritual journey in Jainism, explaining the progressive stages of purification and the overcoming of karmic impediments. It underscores the importance of right faith, restraint, knowledge, and conduct in achieving liberation. The text, being a Vachna by a prominent Acharya, aims to provide clarity and depth to the complex concepts of the Gunsthanas for the benefit of spiritual aspirants.