Mokshmarg Ke Sandarbh Me Nimitta Ka Swarup - Book Summary

Here's a comprehensive summary of the Jain text "Mokshmarg ke Sandarbh me Nimitta ka Swarup" (The Nature of Auxiliary Causes in the Context of the Path to Liberation) by Babulal, based on the provided pages:

Core Concept: The Nature of Auxiliary Causes (Nimitta) on the Path to Liberation

The text delves into the intricate relationship between the soul (Jiva) and its karmic causes (karma), specifically the auxiliary role of external factors (nimitta) in the context of achieving liberation (moksha). It aims to clarify the true nature of these relationships, correcting common misconceptions.

1. The Two-Way Auxiliary-Instrumental Relationship between Karmic Causes and Consciousness:

Karma Formation: The soul's consciousness-driven activities and internal states (bhava) are the primary causes for the material karmas (dravya karma), which are derived from karmic matter (karmic vargana). The intensity and duration of these karmas are directly proportional to the soul's distorted or passionate states (vikari parinama), particularly the degree of anger, pride, deceit, and greed (kashaya).
Dual Causality: This relationship is not one-sided. While the soul's internal states (like kashaya) cause karmic matter to transform into specific karmas, the effect or manifestation of pre-existing karmas (karma udaya) also influences the soul's internal states (like passion).
The Misconception of Doership: The text highlights a common error: mistaking the latter, the influence of karma on the soul's state, as the soul being a passive recipient or under the complete control of karma. This is seen as a misunderstanding of one's inherent spiritual strength and freedom.

2. The Soul's Inherent Freedom and the Role of Effort (Purushartha):

Inherent Power: The soul is fundamentally a conscious entity with inherent spiritual power. It is free to the extent of its current spiritual strength.
Potential for Growth: The soul can exert effort (purushartha) to increase its spiritual strength, which happens progressively through different stages of spiritual development (gunasthana).
Impersonal Nature of Pure Soul: The natural state of a pure, liberated soul (Siddha) is independent of external factors. However, the conditioned, worldly soul's (sansari jiva) distorted states are dependent on external causes.
Analogy of the Crystal and the Flower: The text uses the analogy of a ruby (natural redness) versus a crystal (redness caused by a nearby hibiscus flower). The crystal's redness is an auxiliary-caused distortion (vikar) that can be removed, allowing it to regain its natural clarity. Similarly, the soul's distortions can be overcome.

3. The Nature of Karmic Manifestation (Uday) and the Soul's Agency:

Definition of Uday: According to Pujyapada Acharya, 'Uday' is the experience of the fruits of karma in accordance with the causes (dravya, kshetra, kala, bhava – substance, place, time, state).
Focus on 'Bhava' (State): For passions like Mohaniya Karma (delusion karma), the soul's internal states (bhava) are the primary relevant factors. The intensity of the soul's passionate states dictates the extent of Mohaniya Karma's manifestation.
Karananuog's Perspective: The principle of Karananuog states that the states of karma (udaya, udierna, sankshipt, upsham, kshayopsham) occur according to the soul's states.
"Uday-Abhavi Kshaya" (Destruction Imminent in Uday): If the soul exerts effort in a pure direction, it modifies its karmic potential. What is taken as "fruit" is the "udaya," and the rest is "uday-abhavi kshaya" (destruction that will occur in the future, but is modified now). Conversely, negative states lead to "udirana" (premature manifestation of karma).
Individual Responsibility: The amount of karmic fruit experienced is determined by the soul's own choices and efforts.

4. The Degree of Freedom for the Soul Bound by Karma:

Limited Freedom: A soul bound by karma has limited freedom, dictated by its current spiritual strength and stage of development.
Effort is Key: The capacity to resist karmic influence depends on the soul's spiritual strength (atmal), which is cultivated through consistent effort (purushartha).
Analogy of Strength and Resistance: The text uses analogies like the earth's gravity, magnets, and people pulling each other to illustrate how the soul's inner strength can counteract or align with the influence of karma.
The Samyagdrushti Soul: A soul with right faith (samyagdrushti) actively resists karmic influence by relying on its true self. As its spiritual strength grows, the potency of karma diminishes.

5. The Continuous Struggle between the Soul's Effort and Karma's Potency:

The True Determinant: The extent to which a soul is affected by karma is not solely due to karma but primarily depends on the soul's spiritual strength.
Internal vs. External Causes: The text quotes Jayasenacharya, stating that even with the manifestation of external karma, if the soul does not succumb to passionate states through the strength of contemplating the pure soul, no new bondage occurs.

6. The Nature of "Jeevavipaaki" (Soul-Consequence) Karmas and "Samskara" (Latent Impressions):

Samskara as Mental Imprints: The text explains that our thoughts, words, and actions, when imbued with our attention, leave "samskaras" or imprints on our mental consciousness.
Karma Uday as Manifestation of Samskaras: The manifestation of karmas (karma uday) is the re-emergence of these latent samskaras under conducive conditions.
Reinforcing Samskaras: Repeated actions based on these samskaras deepen them, leading to an increase in the intensity and duration of corresponding karmas. This is the essence of the "avidya" (ignorance) that binds the soul.

7. The Right Means to Eradicate Ignorant Samskaras:

The Power of Discrimination (Bhed-Vigyan): The deep-seated samskaras of attachment and aversion need to be countered by the opposite samskaras of discrimination between the self and the non-self.
Deep-Seated Effort: The effort to develop disidentification from the body must be as deep, if not deeper, than the ingrained identification.
The Cycle of Samskaras: When the soul identifies with external objects, it reinforces its ignorant samskaras and creates new karmic bondage. Conversely, contemplating the self as distinct from external objects weakens these samskaras.
Stages of Spiritual Progress: Through consistent effort and right contemplation, the soul progresses through stages (Prayogya Labdhi, Karana Labdhi) leading to the realization of its true nature (Samyagdarshan).

8. Complementary Nature of Spirituality (Adhyatma) and Karananuog:

Different Perspectives, Same Goal: While Adhyatma focuses on the soul's internal strength as the cause of passion, Karananuog might seem to attribute it to the intensity of karmic manifestation. However, both perspectives aim at the same truth.
Encouraging Effort: Adhyatma encourages the soul's inherent freedom and the importance of effort. Karananuog also emphasizes that the soul binds itself through its states and can be liberated through them.
The Soul's Responsibility: The text concludes that the soul's lack of spiritual strength is the sole reason for its bondage, not the karma itself. The soul has the power to increase its spiritual strength through effort.

9. The Fundamental Difference between Cause (Karan) and Means (Sadhan), and the Role of Behavioral Righteousness:

Cause vs. Means: A "cause" is something whose presence guarantees an effect and whose absence prevents it. "Means" are external aids that facilitate the awakening of the internal cause.
Moksha as the Effect: The complete attainment of right faith, right knowledge, and right conduct (Samyagdarshan-Gyan-Charitra) is the cause of liberation.
Deities, Scriptures, Gurus as Means: Revered deities, scriptures, and gurus are means to the path of liberation. They help in awakening the interest in discrimination.
Treating Means as Causes: While technically means, these are sometimes referred to as causes out of necessity to guide listeners of varying capacities.
The Importance of Effort with Means: These means are effective only when the soul makes an effort to utilize them for spiritual growth.

10. Key Takeaways and Conclusions:

Perpetual Bondage: The soul's bondage with karma is an unbroken, beginningless cycle for the deluded soul.
Conscious vs. Unconscious States: While the soul has freedom in choosing conscious engagement with passions, unintentional states (abuddhipurvak uday) still occur based on the soul's stage of development.
The Soul's Agency in Nimitta: The soul is free to choose whether to take the support of external factors (nimitta) or not. Even in the presence of a nimitta, it only becomes instrumental if the soul actively utilizes it.
Understanding Different Relationships: It is crucial to understand the various types of nimitta-naimittika relationships and their distinctions.
Complementary Perspectives: Both substance (dravya) and state (paryaya) perspectives are complementary and essential for right faith. Understanding the principles of Karananuog from both knowledge and action perspectives is vital.
Relativity of Nayas: Principles should be applied with the understanding that different "nayas" (viewpoints) offer relative truths.
"Nimitta-Adheena Drishti" (Dependent on Auxiliary Causes Viewpoint) is False: Viewing external factors as the doer (karta) is a deluded perspective and the root of intense passions.
Critical Evaluation of Beliefs: It is essential to critically examine and abandon worldly beliefs that are not logically sound in the context of the path to liberation.
Balancing Causes and Means: Efforts should be made to fulfill any deficiencies in both internal causes and external means, while actively avoiding detrimental external factors.
Ultimate Goal: Self-Reliance: The ultimate aim is to increase spiritual strength through the support of beneficial external factors, so that the need for any external support diminishes, leading to complete self-reliance.

Key Question and Answer Section Highlights:

The text includes a Q&A section addressing common doubts:

Nimitta's Role: Nimitta is not a doer but is necessary as the soul takes support from it.
Finding Nimitta: Nimitta is not always present; effort is needed to find and utilize conducive nimitta.
Cause and Effect Sequence: The work is for the nimitta, not the nimitta for the work.
One Nimitta, Multiple Functions: A single nimitta can serve different purposes for different souls.
No Intrinsic Good/Bad in Nimitta: External objects are neither inherently good nor bad; it's the soul's internal state that determines the outcome.
Avoiding Nimitta: We should avoid negative nimitta not because they are inherently bad, but due to our lack of spiritual strength to resist their influence.
Dravya Sanyam and Bhava Sanyam: While dravya sanyam (external restraint) does not directly cause bhava sanyam (internal restraint), it is an essential means.
External Objects Don't Cause Passions: It's our misconception and interpretation of external events that lead to passions, not the events themselves.

In essence, the book emphasizes that while external factors (nimitta) are present and play a role, the ultimate agency and responsibility for the soul's bondage and liberation lie within the soul itself through its conscious effort and development of spiritual strength. The correct understanding of nimitta is crucial to avoid falling into the trap of attributing doership to external forces.