Yes and No. Yes, because people from Mahavideh Kshetra can become Siddha Bhagwan during this time. No, because no one from our part of Bhartkshetra can become  Siddha Bhagwan at this time.

They have given up social ties. They accept five major vows. They go for alms and only take limited food. They drink boiled water only. They do pratikraman twice a day. They walk bear feet. All nuns wear white clothes. Some monks were white clothes while some wear no clothes. Digambar monks and nun take food and water once a day and from one place.

It is a four months period during the rainy season, when sadhus and sadhvis stay at

one place.

During raining season because of plenty of water there are lot more bugs and green vegetation growing. Plus there will be water all over on the ground also. So to avoid, injury to even bugs and insects and vegetable life they stay four months in one place. and that is why they observe Chaturmas.

Jin-Kalpi wear no clothes and stays away from cities doing severe penance.  In this  fifth division of the time cycle, there are no Jin-Kalpi. 

Sthavar-Kalpi wear white clothes, have a Muhapati, have a Rajoharan (holy broom) and carry wooden bowls for accepting the food.  They accept alms strictly observing their rules.  They stay in an upashraya free from worldly activities.

A Jain Svetambar monks and nuns get food (alm) by begging known as gochari. He/she goes to various houses, and accepts only acceptable food that was not made for them but was made for householders themselves. They take food in a very small quantity from different houses so that the householders do not have to cook more food again. A Jain Svetambar monks and nuns get food twice a day.

A Jain Digambar monks and nuns get food only one time a day. They take food in one place. Monks accept food in standing position while nuns take food sitting down. They do not eat or drink once it is over.

They observe nine restrictions of Brahmcharya.  They do not keep anything other than necessary clothes and vessels.  They do not take food or water after sunset until sunrise. They bear twenty-two Parishahas.

Acharya is a sadhu who is the leader of other sadhus and the sadhvis, and he leads us to the spiritual uplift of the soul, and guides us to the path of liberation.

Upadhyay is a sadhu who has studied the scripture in much detail and teaches other sadhus and sadhvis.

Nine fundamentals are:

1) Living Beings - Souls (Jivas - Atmas)
2) Non Living Things (Ajivas)
3) Results of Good Deeds (Punya)
4) Results of Bad Deeds (Papa)
5) Inflow of Karmas (Asrava)
6) Bondage of Karmas (Bandh)
7) Stoppage of Karmas (Samvar)
8) Shedding of Karmas (Nirjara)
9) Liberation from Karmas (Moksha)

Ten

   Examples of two-sensed jivas are:
   Germs,
   The microbes in stale food, 
   The minute creatures in water,
   The worms that eat away wood, etc.

Eight

The main difference between a jiva and an ajiva is that a jiva has a consciousness while an ajiva does not.

One-sensed Jivas, Two-sensed Jivas, Three-sensed Jivas, Four-sense Jivas, and Five-sensed Jivas.

   Knowledge
   Conation
   Bliss
   Infinite energy

The Jiva that cannot be cut, pierced, burnt, or stopped.  They are not visible to worldly people.

The gross Jiva live in a gross body, which is visible to the naked eyes and can be cut into pieces, can be pierced, can be burnt, and they can be pricked.

Two

Jivas that have senses of touch and taste are called the Two-senseed (Beindriya) Jivas.

   Jivas that have sense of touch, taste, smell, and sight are called chaurindriya jivas.

No, they can have one, two, three, four or five senses.

A Jiva that has not developed all its paryapties to the full extent is called aparyapta jiva.

Every soul has the capacity to expend up to the entire universe, just as light of a lamp has the property of expansion.  So, soul adjusts to the size of the body it takes.

Things which do not have life or qualities like knowledge, perception, breathing, regenerating, etc., are known as ajiva or non‑living things.

The main difference between a jiva and an ajiva is that a jiva has a consciousness while an ajiva does not.

Akastikaya

Kala

Pudgalastikay

It helps in the motions of the jiva and ajiva.

It helps the living beings and nonliving things to come to rest.

Lokakasha contains Dharamastikaya and Adharmastikaya, and Jiva while Alokakasha is absent of them.

Universe

Outside of Universe

No.

A Parmanu pudgal is much more subtle than an atom. It has no further divisions.

Lokakasha

Alokakash

Dharmastikaya

Adharmastikaya

Akastikay

Kala, and

Pudgal

five

They are book, lamp, table, and chair.

An Ajiva substance does not have consciousness.

Jivas

Ajivas

a. Common qualities,  b. Special attributes (Guna)

Many, but there are six important qualities.

Astitva

Vastutva

Dravyatva

Prameyatva

Agurulaghutva

Pradeshatva

The medium of rest

The collection of space-points

It has color, smell, taste and touch.  It also has the property of a complete transformation.

Four

Skandh,

Desh,

Pradesh ,

Parmanu Pudgal

Four:

Color, Smell, Taste, Touch

Samay

Avalika

Muhurat

Ahoratri

Paksh

Month

Year

Yug

Palyopam

Sagaropam

Utsarpini

Avsarpini

Pudgal Paravartan

This vow is not to cause violence and pain to any creature knowingly, unknowingly, mentally, verbally, or physically.

   Atichar (violations) are:
1) Blaming, defaming or saying harsh words to others out of undue haste and carelessness,
2) Revealing secrets of others or working as a spy,
3) Revealing spouse"s secrete or backbiting each other,
4) Misleading persons by giving ill advice or false preaching,
5) Preparing false or forged documents or maintaining false accounts.

This vow is not to steal nor break into the house or the property of others, nor pick up unclaimed things without declaring. We should not avoid paying government taxes of any kind.

This vow contains two words:
   1) Bhog,   2) Upabhog. 

Bhog implies the pleasures related to the things like food, water etc., which are used once.

Upabhog implies the pleasures related to the things which may be used and enjoyed again and again such as houses, ornaments, clothes, etc. This vow is to put a limit to their use.

Bhavanas are:

Aitya    

Asharan

Samsar   

Ekatva

Anyatva 

Ashuchi

Ashrav   

Samvar

Nirjara

Lokswarup

Bodhidurlabh

Dharma

Maitri

Pramod

Karuna

Madhyastha

Non-permanent or transient

Anitya bhavana means contemplating about the transitory nature of things around us. We must accept that everything in this world is transient and perishable and nothing is permanent and therefore nothing will last forever and we could have losses during our lifetime. The loss could happen from what we may possess or among our family members or friends and even foes. Therefore, it is fruitless to mourn or loose mental peace over the loss of such transient relationship but we should keep ourselves calm. Once we accept this fact then if and when we suffer a loss in the form of material things or family members or friends then even in such adverse situation instead of feeling sorrow or being sad we will keep ourselves calm because we know that nothing could be permanent.  

We must reflect that everything around us is changing and nothing remains or is going to be permanent. A person was a child first and then became a young adult. Same young adult became man and as the time passed by he also became an old man and ultimately he died. In same manner father, mother, brother sister, spouse and children die too. So how long will stay this relationship? 15, 25, 35, 50 or ….. years. So what happens after that? How what is the use of spending our valuable time after such relationship? Then where should we be spending our time? Only thing which is permanent is our soul. So we must work towards making it purer. Therefore, we should reflect on spending time after permanent things than transient things.

Once we realize that nothing can last forever including possessions or personal relationship then if and when we suffer a loss in the form of material things or family members or friends then even in such adverse situation instead of feeling sorrow or being sad we will keep ourselves calm because we know that nothing could be permanent. 

Anytime is a good time to contemplate on Anitya Bhavana.

Body is Anitya (not-permanent) in Jiva.

Yes, it does. Anitya Bhavana reminds us that everything is perishable including not only what we have but also our family members and friends. Usually loss causes our passion to go up but once we accept that nothing can last forever we will accept the losses very easily and stay calm. Therefore, contemplating on Anitya Bhavana will make our resolve stronger and stronger.

The death of family member is a loss but once we accept that everybody dies sometime and no one can live forever we will take this loss in much calmer manner. We should reflect on Anitya Bhavana which reminds us that everything in this world is transient we will not feel so bad but rather face the situation with courage and peace in our mind.

Anitya Bhavana helps us understand the true relationship between the body and the soul. It reminds us that we will have to leave the body sometime so instead of spending too much time after the body, which is perishable, rather spend time for the uplift of the soul, which is permanent.

Asharan Bhavna means thinking that no other individual can provide us lasting refuge.  Nothing external can offer the permanent refuge. When death occurs even the soul has to leave the body. There is no one who can save the jiva from this happening. Wealth, and family, etc., would stay behind and you have to face the future by yourself. So instead of taking refuge in false thing take refuge which will stay with you and that is your religion. It will guide you to go right path. Take refuge who teaches this path so it will be help and time will be spent wisely doing something worthwhile.

Once we realize that no one give us protection including possessions or personal relationship then if and when we suffer a loss in the form of material things or family members or friends then even in such adverse situation instead of feeling sorrow or being sad we will keep ourselves calm because we know no one else but our own actions can protect us. 

During loss when we expected someone else to protect us, we should tell ourselves that what is happening to us our own doing. No one else can change or protect us from that. So, rather than whining accept the fact and stay calm and get over it peacefully.

No one can save me from the miseries of life, but only the religion propagated by Jina can save me. Therefore, I shall take its shelter from it by following what is taught by Jina.

King Shrenik.

Non-protection

Thinking of worldly life.

In the cycle of different worldly lives (samsar) the mother can become a wife; a wife can become a mother; and an enemy can become a friend; and a friend can become a foe, etc.  How fruitless is this samsar, where relationships go on changing. Therefore, I should not develop bondage for others.

Thinking of being alone.

In this Samsar (worldly life) the Jiva (soul) is born alone and dies alone. It accumulates the Karmas alone and it experiences the fruits of its Karmas alone, too. Who belongs to whom in this world? Though jiva is living in the middle of the crowd, he is absolutely alone. Therefore, give up the attachment for others.

Thinking of the soul as separate from the body.

The body and the soul are different and separate from each other. The body is inert, but my soul is the very embodiment of consciousness. The soul is imperishable. It will not die. The body; of course, burns and becomes ashes. Agonies afflict only the body and not to the soul. I am not the body. The body is not mine.

Thinking that the body is unclean.

This body is made up of impure substances like blood, urine, and fecal material, etc. I will discard my attachments for such body and engage myself in self‑discipline, renunciation and spiritual endeavours. The body is made up of the substance that decays very easily.

Thinking of the causes of the inflow of karmas.

Ashrav means inflow of karmas. Evil tendencies and actions pollute and corrupt the soul with karmas. Therefore, one must think to be free from all such activities to avoid the inflow of karmas.

Thinking of taking the action to stop the inflow of karmas.

Samvar means blocking of inflow of karmas. One must think of the tremendous benefits of each Samvar like Samiti, Gupti, Yati‑dharma, etc. One must carry out these activities to reduce the inflow of karma.

Thinking of destroying karmas.

By performing austerities, we can destroy our Karmas.  There are such twelve kinds of austerities. Therefore, we should think of when can we perform such austerities to destroy our karmas so that we can be liberated.

Thinking of the universe.

Think of the creation of the fourteen Rajlok (universe) which are made up of the substances which are subject to the law of origin, existence and destruction. This whole universe is filled with jivas and pudgals.

Thinking of developing faith in the dharmik (religious) principles.

One should think that it is hard to attain human life, healthy body, dharma, and to act according to dharma, etc. It is even more difficult to develop a true and abiding faith in the dharmik doctrines. We should think to make our faith strong and stronger forever.

Thinking of the influence of dharma.

Thinking of friendship.

Think to be a friend of all beings in this universe. Once you are a friend you can not think bad of anyone, but rather make their life easier.

Thinking of honoring superiors.

Think of having heartfelt affection, regard and esteem for people who are superior to us in virtues, knowledge and ability. Not to entertain such feelings as jealousy and envy; and not to look at anyone maliciously and with a sinister feeling. Think to be cheerful and happy at the sight of virtuous people; and to express cordial happiness on seeing such people.

Thinking of compassion.

Think to show compassion to those who are in distress, want; and to those who are weak and helpless. Think to help them by giving your support to remove their sorrows and agonies.

Think to stay neutral.

Think to treat with indifference those people who even after realization and knowing the right from wrong, arrogantly and obstinately refuse to walk on the path of righteousness. Think that may be one day they may improve, but I do not have to be affected by their behavior. Think of being in equanimity even in such circumstances.

Sixteen

One should entertain and expand auspicious and useful thoughts. One should not allow one’s soul to get entangled in the various materialisrtic events taking place around oneself.

Bhavanas enable people to attain mental  peace, tranquillity, and spiritual uplift.

How many auspicious events are there in the life of Tirthankars? There are five auspecious events in the life of a Tirthankar.

Soul is nitya (immortal) in the body.

We should meditate daily on Sansar Bhavana. It keeps us away from attachment and hatred towards friends and foes.

When we are attracted by the beauty of the body, we should reflect that this body is full of perishable stinking things under the skin. So, why should we be attracted to it.

False belief, lack of restraints, passions, lethargy, and yoga.

Samvara means stop.

Nirjara is necessary to remove the accumulated karmas.

By Samvara Bhavana we stop the inflow of new karmas while by Nirjara Bhavana we wipe out the old accumulated karmas.

I am a pure soul who shall reside in Siddhashila. What am I doing in this world? I should work to attain my goal of liberation from the cycles of births and deaths.

Twelve

Ashrava Bhavana teaches us to stay away from the causes which creat the inflow of karmas to the soul.

By realizing that false belief, non-restraint, passions, laziness, and yogas (activities) bring karmas to the soul, and they should be avoided or minimized.

We learn what are the causes that bring karmas to the soul, so that they should be avoided.

Ashrava means the inflow.

Ashuchi means foul.

Yes, it reminds us that the body and the soul are separate things and we should do minmum for the body, and most for the uplift of the soul.

I was born alone.  I shall die alone.  So, I should do right for my soul.

No, it means understand the temporary relationship of the people in the familty and the rest of the world. By realizing this, one might become a monk.

Yes, continuous meditation on Bhavanas leads to the experience of the reality of soul.

Austerity is called austerity which means voluntary give up or restraint from available things and desires to uplift the soul.

There are two major types of austerities. They are:

1)      External (Bahyantar)

2)      Internal (Abhyantar)

Each one of these two austerities is further sub-divided into six groups.

External austerities are those austerities which when performed can be noticed by other people. May be there is another definition that external austerities are to help us to train our mind (Bhav) through the control of our body and other activities.

Internal austerities are those austerities which when performed, can not be noticed by other people. May be there is another definition that internal austerities are to help us to control our mind (Bhav) which is in disarray by our inner weaknesses, desires or passions.

External austerities are:

1) Anasan

2) Unodari

3) Vruti Sankshep        

4) Rasa Tyag

5) Kaya Kalesha

6) Samlinta.

Internal austerities are:

1) Prayschit

2) Vinay 

3) Vaiyavachcha

4) Vyutsarga

5) Swadhyay

Anasan means fasting, renouncing food and water, etc., for a day, for many days or throughout the life. One day of total fasting is called upavas. Fasting completely until death is done when life is close to an end. Such fasting is considered very auspicious and is called Physical Anasan.

Unodari means eating less than what one’s hunger is. The Jain dharma prescribes thirty-two handfuls of food per day and in order to perform this austerity, one may eat a few handfuls less than the prescribed amount.

Bhav Unodari means to limit our desires to some extent. It may be more difficult to do this than to control them totally, but once this starts then we will limit our desires for things in our daily life.

In Vruti Sankshep, we put a limit on the number of items we may eat during a single sitting or throughout the day.

Bhav Vruti Sankshep means to limit our desires for some part of a day or a whole day. This austerity will help us to control our desires so that our mind will keep from wandering.

Ras Parityag means to renounce tasty foods which one likes very much. It can be done partially or in total for short time or prolonged period of time.

Bhav Ras Parityag is more difficult to perform than the other austerities  because in this we limit our most desired thoughts. An austerity of this nature will help us to control our passions even in the most tempting situations.

Kayakalesh means to stand or sit in a particular posture for a long period of time. This austerity may cause pain, but one should ignore the pain.

 In Bhav Kayakalesh  one stands firm in controlling passions even if temptations are great.

In Pratisanlinata one controls all types of senses in order to prevent pleasant and unpleasant temptations. In order to perform this austerity one may stay in isolation for one or more nights.

In Bhav Pratisanlinata one controls oneself from lying, telling the distorted truth, or from participating in sensual activities. Thus this austerity helps to control passions like anger, pride, deception, and greed.

In Prayaschit, one asks for forgiveness for the various errors of commission and omission, the faults and sins committed knowingly or unknowingly. This austerity may be performed in the presence of a monk or nun or can be done alone. Prayaschit helps us to reflect upon ourselves in a way that leads to self correction. Even for a small fault we begin to say  “Michchami Dukkadam.”

One must cultivate humbleness towards everyone. This austerity leads to tolerance and sympathy towards others and helps us to overcome ego and anger.

There are four types of Vinay:

Jnan Vinay - One should be humble and respectful to those who are superior in knowledge and wisdom.

Darshan Vinay - One should be humble and respectful to those who have acquired the true insight of religious principles.

Charitra Vinay - One should be humble and respectful to those who have good morals and follow religious principles.

Mana Vinay - One should pay respect and be humble to all saints who help others in their spiritual uplift.

Vaiyavachch means serving religious teachers, ascetics, virtuous people, sadhus, colleagues, and companions with devotion. One should especially render services to the sick and weak. Though this austerity seems to be external activity it makes a person humble and serves the purpose of overcoming ego and hatred.

In Vyutsarg, not only one gives away sinful physical activities but also gives away sixteen different inner passions.

Svadhyay means to study scriptures or can also mean to understand the self. Through study we try to answer the questions: who am I? Who should I be? Through Svadhyay we realize that a soul is a pure thing. This will lead us to contemplate on the question: what am I doing in this body? Thus, study will lead you to be a pure soul. This study is divided into five levels:

When one starts reading the scriptures it is called Vachana.

While reading some doubts may arise and trying to resolve them is called Prachana.

After understanding what is right and contemplating on it is called Anupreksha.

After realizing what is right, one should contemplate on it again and again so one can stay in focus. This repetition is called Amnaya.

After learning what self is one should teach others the same. This is known as Dharmopadesh.

All five of above are external svadhyay, but they will lead us to do internal svadhyay about the self. Thus, one will acquire right perception and right knowledge which will lead to right conduct and will open up the path to ultimate liberation.

Dhyan means concentration of thought. This concentration could arise from intense passions like attachment, lust, or animosity or from the search for the truth and from absolute detachment towards worldly affairs.

 Dhyan is divided into four categories:

Arta dhyan,

Roudra dhyan,

Dharma dhyan,

Shukla dhyan.

 In arta dhyan a person reflects on the i) loss of dear ones (Ishta Viyog),  ii) development of a new relationship with an undesirable or unpleasant person (Anishta Samyog), iii) physical illness (Roga chinta) and iv) future planning (Agrasocha or Nidanartha).

 In roudra dhyan one is absorbed in taking total revenge for some damage or loss caused by others. There are four types: i) Hisanubahndhi, ii) Mrishanubadhi, iii) Steynubandhi, and iv) Samrakshanubandhi.

 Both arta and roudra dhyan lead to accumulation of bad karmas and therefore art and roudra dhyan should be avoided.

 Dharma dhyan means reflecting on the ways and means towards realization of self.

Shukla dhyan means reflecting on the purity of the soul.

 Dharma dhyan and shukla dhyan lead to the removal of karmas. Therefore, for the purpose of nirjara we shall contemplate on dharma dhyan and shukla dhyan. If contemplation on dharma dhyan is at the highest level then we can completely destroy Mohniya karma and within 48 minutes of the destruction of Mohaniya Karma, Jnanavarniya, Darshanavarniya and Antaräy Karmas are also destroyed and one becomes a Kevali.

One must take food and water 40 minutes after the sunrise. Even the brushing of the teeth and rinsing the mouths must be done after that time.

Taking food or water three hours after the sunrise

Taking food and water four hours and thirty minutes after the sunrise

Taking food and water six hours after the sunrise

Taking food and water eight hours after the sunrise

One must take food only twice a day at one sitting each time

One takes food once a day sitting in one place. (One should not eat the salad or the raw grains.) One also drinks the boiled water during the daytime.

One takes food only once in one sitting. Food should be boiled and not have any spices, milk, curd, ghee, oil, and raw vegetables. One drinks only boiled water during the daytime.  It is better if one can do the chauvihar or the tivihar the night before. 

Upavas means fasting for twenty-four hours from the sunrise today to the sunrise on the next day, during which one does not take any kind of food or liquids but may drink the boiled water. It is preferred if one can do the chauvihar or the tivihar the night before.

a) Tivihar upavas ‑ During this, one does not take any food or drink any liquids except the boiled water only.

In tivihar one does not take food of any kind including liquids except water after the sunset until the sunrise next day but can take water.

Chauvihar means one does not take any food or any liquids after the sunset until the sunrise next day.

Attham means upavas for continuous three days.

During every year, one does ayambils for 9 days starting on the bright fortnight either on 6th or 7th day in Ashwin and Chaitra months for a period of four and one-half years. Some people may take only one kind of food grain on a given day.

It means to give up one’s physical comfort and body movements, thus staying steady, either in a standing or other posture, and concentrating upon the true nature of the soul .

While staying in Sanyam (restaint) one does not get new karmas.

Tapa means austerity.

Avirati means one can not restaint or accept vows.

On top of destroying karmas, one can acquire Tirthankar Nama Karma.

Jiva stops acquiring new karmas, and destroys karmas that he had acquired before.

Jiva becomes equanimus.

Jiva destroys the accumulated karmas, and purifies the soul.

Jiva loosens the bondages of all the karmas on his soul except age-determining karma. He shortens the duration, and reduces the intensity of the karma.

Jiva wipes out karmas, which produce doubt and delusion.

Yes, this way one understands the true meaning.

Jiva achieves complete destruction of karmas, and final liberation from cycle of births and deaths.

Jiva destroys Ashata Vedniya Karmas.

Jiva stops influx of karmas.

Jiva gains purity of faith.

Jiva removes the karmas obstructing the path of liberation.

Jiva avoids rebirth in hell, animal life, lower caste of men, and bad angel.

It trains us to control our passions.

1) To study

2) To seek clarification

3) To repeat

4) To mediate

5) To teach whatever is studied

Ten

By paying respect to monks, nuns, learned, elderly people, and everyone.

To control senses

Passions

Yogas

To be careful about oneself

Yes

During Ayambil we take food without ghee, salt, sugar and spices, etc. There by we are controlling our taste and that is why it is called Ras Parityag Tapa.

It strengthens the will power, and helps to control passions.

Bhav Unodari means to reduce our passions, attachments, and sleep, etc.

Dravya Unodari means to eat less than one normally does.

Upkaran Unodari means to use a fewer things than our needs.

Fast in which nothing is consumed for a day and nighttime for twenty-four hours is called Chauvihar Fast.

When no solid food is consumed but boiled water might be taken for a day and nighttime for twenty-four hours is called Tivihar Fast.

There are different types of Upavas depending upon how many days of continued fasting are carried out.

Atham means fasting for three continuous days. 

Athai means fasting for eight continuous days, etc.

Yes, if we can. We should perform austerity as per our capacity from a few hours a day, some days in a month or for an entire life like sadhus and sadhvis do.

Three supreme gems of Jainism are:

1) Samyakjnan,

2) Samyakdarshan,

3) Samyakcharitra.

Samyakdarshan means right faith in the teaching of Jina.

Samyakjnan means the right knowledge that the body and soul are two different things.

Samyakcharitra means the right conduct in day-to-day life. 

No, to achieve the Moksha, we have to follow all three gems namely:

1) Samyakdarshan,

2) Samyakjnan, and

3) Samyakcharitra.

Calmness

Retaining equanimity even in adverse atmosphere

Desire for Moksha

Disliking towards the worldly activities

The feeling of detachment from the pleasures and enjoyments of the worldly life

Selfless compassion

Being benevolent, helpful to the needy, and distressed people.

Faith in the words of Jina

Two

Vyavahar Samyakatava, which is the practical conation

Nishchaya Samykatava, which is the real conation

There are five signs of Vyavahar Samyakatva. They are:

1. Sam (Equanmity)

2. Samvega (Keen desire for liberation)

3. Nirveda (Non-attachment to sensual feelings)

4. Anukampa (Compassion)

5. Astika (Belief in spiritual principles)

Astikta is to believe in

Soul

Punya (merit)

Pap (demerit)

Parlok (next world)

Svarg (celestial abode)

Narak (hell)

God (Jina)

Liberation (Moksha)

No, those who believe in the soul, merit, demerit, their fruits and believe in liberation, salvation or Moksha are not Nastik. Jains believe in all these, so they are not nastik.

They are: 

Nisarg Ruchi (natural desire)

Updesh Ruchi (desire arising after listening to scriptural lecture)

Agya Ruchi (desire to follow the preachings)

Sutra Ruchi (desire to study scripture)

Beej Ruchi (to know in brief and then to think about it in detail)

Abhigam Ruchi

Vistar Ruchi

Kriya Ruchi

Sankshep Ruchi

Dharam Ruchi

Five

They are: 

Sasuadan samyakatva

Kshayopshamik samyakatva

Aupshamik samyakatva

Vedak samyakatva

Kshayik samyakatva

Jiva realizes that the body and the soul are separate things and attains samyakatva.

Jiva develops right conduct and ultimately the liberation.

The Gunasthanak means the steps or stages of the spiritual development or progress of the soul.

Gunasthanak means the grading of Jiva according to its spiritual elevation.

Mithyatva-drishthi Gunasthanak means the stage of false‑vision or delusion. In this stage one accepts right as wrong and wrong as right. One does not have faith in fundamentals (nine tattvas) taught by Jina.

Saswadan Samyakdrishti Gunasthanak means the stage of having tasted righteousness. In this stage the soul has once tasted righteousness ‑ the right path, but is returning from there for want of faith in fundamentals (nine tattavas).

Mishra Gunasthanak means the mixed stage. In this Gunasthanak, sometimes a person has the desire for samyaktva and sometimes not. Person’s intellect always keeps swinging and oscillating between the two points of having and not having faith like a pendulum. 

Avirati Samyakdrishti Gunasthanak means unable to take a vows. One has faith in the fundamentals (nine tattvas) as taught by Jina. One develops the right vision about liberation of the soul but in this stage, he/she can not perform any austerities and can not renounce worldly things. He reflects on the soul but can not attempt to purify it.

Deshvirati Gunasthanak means partial renunciation. Desh means some aspect. Virati means renunciation. In this gunasthanak he/she observes a partial renunciation, according to his ability. He accepts upto the twelve vows and some other austerities.

Pramatta means pramad or Careless. Samyati means Sadhu. In Pramatta Samyati Gunasthanak they renounce the world totally and become sadhu or sadhvi, but they are not always careful of their conduct in their spiritual efforts.

Apramatta means Careful. Apramatta Samyati Gunasthanak means sadhus and sadhvis confirm to the principles of self‑discipline, and do not entertain any sinful thoughts nor commit any kind of sinful actions.  They keep away from pride, sensual enjoyments, passions, and gossip in all the forms, mentally, verbally, and physically.

Anivritti‑badar Gunasthanak means the stage where passions are very slim.

Sukshma Samparay Gunasthanak means the stage where only a subtle avarice is remaining. When the soul steps into this stage, except subtle part of avarice (Lobh) all the other passions disappear.

Upashant Moh Gunasthanak means the stage of suppressed passions.  It is delusive stage of being Vitrag because the passions (Kashaya) are not destroyed but they are suppresses. Passions surface within one antah muhurt of reaching to this stage and when that happens the soul dives downward in spiritual stages.

Kshina Moha Gunasthanak means the stage of passionless.  When reaching to this stage the soul has gotten rid of all the passions. The soul is called Vitragi. The has no attachment or hatred towards anybody or to any situation.

Sayogi Kevali Gunasthanak means the stage of Kevaljnan, Kevaldarshan, and infinite power. Sayogi means activities of mind, voice and body. In this stage, the soul becomes completely free from all soul polluting karmas and, therefore, there is no bondage of karmas even though there are activities going on.

Ayogi Kevali Gunasthanak means the stage of being totally free from any activity.  The Ayogi means no activities. This is the final stage of the soul’s progress. This stage is of very short period and during which the rest of karmas which are remaining to the soul are also removed and the soul is liberated forever.

Mithya-drishti Gunasthanak

Pramatta-samyati Gunasthanak or Sarva-virti Gunasthanak

Nivritti‑badar Gunasthanak

Sukshma-samparay Gunasthanak

Kshina-moha Gunasthanak

Sayogi Kevali Gunasthanak

Ayogi Kevali Gunasthanak

Less than a Muhurata

To doubt the preaching of Tirthankar is called sanshayik mithyatva

The false thought-activity

Jiva that has no belief in the teachings of the preceptor and, therefore, so he sees everything in wrong or false way.

Three

Apurv Karan

Yatha Privritti Karan

Anivritti Karan

It is the activity of the soul.

It is the highest state of spiritual thought activity in first gunasthanak when a person begins to realize wrong belief and gives up severe ( Anantanubandhi - error-feeding) passions and ignorance, and obtains the right vision is called Apurva Karan.

Apurva means not done earlier. In Apurva Karan Jiva has not done such thought activity before.

It is the state of Jiva when the thought activity is so good that he reduces the period of all karmas except Ayushya Karma to less than kroda krodi Sagropam years.

In Anivritti karan wiping out the operation of wrong belief whose influence has been reduced to 48 minutes by Apurv karan and he/she gets the right vision. If Anivritti karan does not happen at this time then soul falls back to full influence of wrong belief.

Upshant means suppression, but not wiped out

Minute 

Gross