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Re: [JainList] Nimitta-nymittga sambandha

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  • Subhash C. Jain
    Sreepalan Ji: I am presenting transliteration of some excerpts related to Niyati from the book Karamvaad of Acharya Shree. Utpada aur vyaya ka chakra,
    Message 1 of 7 , Sep 1, 2005
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      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
      Niyati).

      Subhash Jain
    • Sreepalan VC
      Samyak Darshan Dear Shri Subhash C. Jain Let soul secure Samyakthva. Knock thou, thou shall be heard, ask thou, thou shall be given. Sub: Re: [JainList]
      Message 2 of 7 , Sep 2, 2005
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        Samyak Darshan

        Dear Shri Subhash C. Jain

        Let soul secure Samyakthva.
        Knock thou, thou shall be heard, ask thou, thou shall
        be given.

        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
        analysis.

        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 Umaswamy’s Shri
        Thathvaartha Sutra to understand “utpaad vyaa dhruva
        yuktatham sat”.

        “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
        substance.

        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
        30.

        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
        “karamvaad”.

        Quote:
        "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.)

        Analysis:
        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
        ananath.

        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 one’s
        soul.

        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.

        Quote:
        "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
        Niyati)

        Analysis:
        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
        insentient.

        This permanent orderly happening – shashvat niyam – is
        niyathi.

        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
        modifications.

        This aspect may also be seen with reference to the
        context of his statement.

        Attempt is made to place the information and
        understanding is one’s. 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 one’s 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,

        Yours brotherly,
        sreepalan


        --- "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
        > Niyati).
        >
        > Subhash Jain
        >
        >
        >
        >
        >
        >




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      • Subhash C. Jain
        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
        Message 3 of 7 , Sep 3, 2005
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          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
          passion subsides.

          Subhash Jain

          -----
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