Re: [JainList] Nimitta-nymittga sambandha
- Sreepalan Ji:
I am presenting transliteration of some excerpts related to Niyati from the
book "Karamvaad" of
"Utpada aur vyaya ka chakra, janma aur mrityu ka chakra, ruapantaran
ka chakra Niyati hai." (The cycle of acquiring new modes and losing old
modes, the cycle of birth and death, the cycle of modifications is Niyati.
"Ve shashvat niyam, jo chetan aur achetan par ghatit hote hain, un sare
niyamon ka arth hai Niyati." (Those eternal laws, that are applicable to
sentient and insentient substances, the meaning of all those laws is
- Samyak Darshan
Dear Shri Subhash C. Jain
Let soul secure Samyakthva.
Knock thou, thou shall be heard, ask thou, thou shall
Sub: Re: [JainList] Nimitta-nymittga sambandha
Ref: Thu, 1 Sep 2005 23:06:33 -0500
Sorry for the delayed reply.
Thanks again for perusing the submission and offering
information as received by you.
Well, an extract from the work of Acharya Shree named
karamvaad on niyathi is now placed for our study and
Let us make an attempt to study the same.
Before we dip deep into it, let us understand the
vyavahaar and nischaya view of the doctrine of sat
isness or existence of substances.
Sat is explained in Acharya Shri Umaswamys Shri
Thathvaartha Sutra to understand utpaad vyaa dhruva
Sat drauyalakshanam Chatpter 5 sutra 29.
It means existence (being or sat) is the differentia
of a substance. In other words that which exists is a
substance. Or that which subsists by itself is
Changes or modifications or expressions take place
only in paryaaya and not in substance or its
qualities, is that right?
Then the question arises how substances exist?
utpada vyaya dhrauvya uyuktam sat. Chatpter 5 Stura
It means existence is characterized by origination,
disappearance (destruction) and permanence.
It implies triple condition of the substance as a unit
for its existence.
So the modifications or paryaayas are the only place
where changes or modifications etc., can take place
and not in substance or its qualities.
Gunaparyaayavat dravyam Chapter 5 Sutra 38.
It means that which has qualities and modes is
substance. Substance is the bundle of qualities and so
for the discussion purpose whether substance or
qualities it means the unit of substance, any doubt?
Substance and qualities are permanent and never
changing parts of substance and whereas the paryaayas
are impermanent and ever changing part of substance,
is that clear?
Secondly, the vyavahaar and nischaya views are that
which explains nishcaya is vyavahaar. The explanation
is vyavaahaar and explained is nischaya.
Thirdly, niyathi is explained in Shri Gomatasaar
Karmakhaand as under:
Niyathi and aniyathi are nayas or points of view. The
orderly happening of changes in paryaayas of
substances as seen in the knowledge of Keval Gynaani
is called niyathi and one who believes it is a
samyakdrhishti and on the contrary view aniyathi
disorderly happening of changes is wrong belief and
believer of happening of changes are disorderly is a
wrong believer mithyadhrirshti.
Any happening of an event is well seen and known once
and for final as per the knowledge of Kevalin and so
it is said that it is determined and shall happen as
seen and known by Kevalin. Therefore it is orderly
from the four aspects dhravya (substnacve), kshetra
(place), kaal (time) and bhaava condition and called
or named niyathi.
With the brief information on sat, dravya, guna and
paryaaya, vyavahaar and nischaya, and niyathi, let us
analyze the statements of Acharya Shree in his work
"Utpada aur vyaya ka chakra, janma aur mrityu
ka chakra, ruapantaran ka chakra Niyati hai."
(The cycle of acquiring new modes and losing old
modes, the cycle of birth and death, the cycle of
modifications is Niyati.)
Cycle of birth and death is anaadhi from beginning
less time for all the living beings and in respect of
smayakdhrishtis or liberated souls it ends anaadhi
anth. And for mithyaadhrishtis it is endless anaadhi
So birth implies undoubtedly death i.e., any beginning
has an end. And so it is said from very grosser view
to impress upon the mundane soul about the
momentousness of all the 4 kinds of births. So one
need not feel happy about being born rich or suffer
being born as poor based on the physical wealth and
health as these stage of soul are impermanent and
perishable. Therefore one should concentrate on ones
This was the context perhaps Acharya Shree might have
made the statement. This aspect may be looked into.
Between birth and death there is time gap and it
undergoes innumerable changes paryaayaas
origination and decay there is continuous inflow and
outflow of body making physical particles - no karma
varganaas in the body right from the day body is
born. And this process in the body in which the soul
is engulfed is continuing till its death.
Soul has no birth and death from the nishcaya point of
view and it has birth and death from the vyavahaaric
point of view.
Soul even at the embodied stage it is pure and
independent from the nischaya point of view and impure
and engulfed hence dependent, from the vyvahaaric
point of view.
"Ve shashvat niyam, jo chetan aur achetan par ghatit
hote hain, un sare
niyamon ka arth hai Niyati."
(Those eternal laws, that are applicable to sentient
and insentient substances, the meaning of all those
The doctrine of origination, decay and permanence has
universal application for all the 6 kinds of
substances viz., be it conscious or sentient - soul
and 5 other kinds of substances non-conscious
This permanent orderly happening shashvat niyam is
In other words changes are happening and this
happening is permanent from the later sentence. This
is what perhaps Acharya shree wished to convey in the
statement. This again is only to convince the mundane
souls to concentrate on the unchanging part of the
unit of soul substance viz., soul as a unit and its
infinite qualities rather than on the ever-changing
This aspect may also be seen with reference to the
context of his statement.
Attempt is made to place the information and
understanding is ones. Walking stick cannot make a
man walk but if man wants to walk; walking stick may
help the man. This attempt is only a walking stick.
And if ones interest in one is sincere and certain,
know thyself and be thyself, which is the essence of
the revelation of Kevalin
Please forgive and forget for any unintentional
excesses that might hurt and it is only fraternal
affinity that goaded to place.
Truth is Kevalin and the rest are mine.
Now for the participants,
--- "Subhash C. Jain" <subhash-jain@...> wrote:
> Sreepalan Ji:____________________________________________________
> I am presenting transliteration of some excerpts
> related to Niyati from the
> book "Karamvaad" of
> Acharya Shree.
> "Utpada aur vyaya ka chakra, janma aur mrityu
> ka chakra, ruapantaran
> ka chakra Niyati hai." (The cycle of acquiring new
> modes and losing old
> modes, the cycle of birth and death, the cycle of
> modifications is Niyati.
> "Ve shashvat niyam, jo chetan aur achetan par ghatit
> hote hain, un sare
> niyamon ka arth hai Niyati." (Those eternal laws,
> that are applicable to
> sentient and insentient substances, the meaning of
> all those laws is
> Subhash Jain
Start your day with Yahoo! - make it your home page
- Sreepalan Ji:
There are two types of kaarna-kaarya sambandha, not one as mentioned by you
in one of your earlier submissions; one is upaadana-upaadeya sambandha and
the other is nimitta-nymittga sambandha. "Sahakaari-kaarana sapeks
dravya-shakti se yukta vishishta paryaaya-shakti hi kaaryakaari hai."
(Ksanika upaadana alongwith the presence of trikaali upaadaan and nimitta is
the cause of any kaarya.). The presence of nimiita is a necessary condition
for the ripening of karmas. By practising samyama (restraint) one can
develop nimitta that helps in suppression (upashama)/
destruction-and-suppression (ksayopasama)/destruction (ksaya) of the
mohaniya-karma, as illustrated below. I used to get angry on my wife due to
my ignorance (mithyaatva) and my anger used to last for appreciable period.
I still get angry but my anger lasts for a short period. Now I realize that
my anger is due to the ripening of my mohaniya karma and my wife is the
nimmitta.The instant I realize this fact, my anger subsides. I used to
develop intense passion on seeing beautiful women and that passion used to
last for long time. I still develop passion. but its duration is short. Now
I realize that the intense passion is due to the ripening of my mohaniya
karma and the women are the nimitta. The instant I realize this fact, my