Nigod Swarup - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Nigod Swarup" by Punyavijay, based on the provided pages:

The book "Nigod Swarup" by Punyavijay delves into the nature and existence of Nigod, a state of being in the Jain cosmology considered the lowest and most miserable in the cycle of reincarnation.

Core Nature of Nigod:

Extreme Suffering: Beings in Nigod are described as experiencing the most inferior state in the entire samsara (cycle of birth and death). They endure immense physical pain due to possessing only a body, without any other senses or faculties.
Inability to Mitigate Suffering: Despite their suffering, their extreme undeveloped state (avyaakta-panu) prevents them from cultivating equanimity (samabhaav) and thus shedding karma. Karmas only diminish through their natural maturation (vipakaudaya), and new karmas are bound in proportion.
Vast Numbers: The text emphasizes that Nigod beings exist in incomprehensible numbers, with one body housing an infinite number of souls.

Two Types of Nigod:

Sukshma Nigod (Subtle Nigod):
- Definition: This refers to the Sukshma Vanaspatikaya (subtle plant-bodied beings). Out of the five types of stationary beings (Sthavara), only plant-bodied beings are considered Nigod.
- Existence: They reside within a single body, with an infinite number of souls cohabiting it.
- Avyavahararashi (Uncountable Category): Sukshma Nigod is classified as "Avyavahararashi" (uncountable category) in Jain philosophy. This means they are not part of the transactional world of beings that move through different life forms in a discernible way.
- Eternal Residence: An infinite number of souls have been in this state for an infinite time and will continue to be so, never having left Sukshma Nigod, akin to being born and dying within a cave.
- Ubiquitous Presence: Sukshma Nigod exists throughout the fourteen worlds (rajlok) in all space-points, filling the entire universe like a box filled with kohl.
- Numbers: The number of souls in Sukshma Nigod is infinitely greater than in Badr Nigod (asankhyataguni). In Badr Nigod, one developed being (paryapta) has countless undeveloped beings (aparyapta) in its vicinity. In Sukshma Nigod, the opposite is true: one undeveloped being has countless developed beings.
Badr Nigod (Gross Nigod):
- Definition: This refers to Sadharan Vanaspati (common plant-bodied beings), such as tubers and roots (kandmool, lilakool).
- Visibility: They are visible to beings with partial knowledge (chhadmastha) and those with ordinary eyes (charmachakshu).
- Existence: Like Sukshma Nigod, they also have an infinite number of souls residing in a single body.
- Vyavahararashi (Countable Category): Badr Nigod is classified as "Vyavahararashi" (countable category). This is because beings from Badr Nigod do enter the transactional world.
- Entitlement to Liberation: Not all souls in Vyavahararashi are destined for liberation. An infinite portion of Badr Nigod souls are non-destined beings (abhavya) who will never attain liberation.
- Transition: Beings exiting Sukshma Nigod (Avyavahararashi) enter the transactional world (Vyavahararashi) and are subject to rebirth, eventually returning to Sukshma Nigod or other life forms.
- Numbers: The number of souls in Badr Nigod is less than in Sukshma Nigod.

The Nigod Body and Souls:

Shared Body: In both types of Nigod, the body is singular for an infinite number of souls. These souls are identified by the name of their collective body.
Synchronized Existence: The infinite souls within a single Nigod body are born simultaneously, with their physical structure also developing concurrently. Their inhalation-exhalation and intake of matter are also simultaneous.
Distinct Subtle Bodies: While the gross (audarika) body is shared, the subtle (taijasa) and causal (kaarmaṇa) bodies are individual to each soul.
Soul-Substance Interaction: Each soul, even in its smallest manifestation, occupies countless space-points (aakashpradesh). These individual soul-substances can coexist with an infinite number of matter-particles and the soul-substances of other beings within the same space-points without mutual obstruction, much like the light of multiple lamps merging.
Karma Attachment: Every soul-substance has infinite karmic energies (karmavargana) attached to it, composed of infinite matter-particles.

Spatial Distribution and States of Existence:

Jaghanya Pad (Inferior State): This is found at the edges of the universe where beings can receive sustenance and sensory input from only three directions. Here, the density of soul-substances in a space-point is minimal.
Madhyam Pad (Middle State): This occurs where beings can receive sustenance from four or five directions.
Utkrushta Pad (Superior State): This is found where beings can receive sustenance from all six directions. Here, the density of soul-substances in a space-point is maximal.
Golak (Spheres): These are spatial formations that house souls.
- Khandgolak (Fragmented Spheres): Form where only three directions are accessible.
- Purnagolak (Complete Spheres): Form where all six directions are accessible. These are infinitely more numerous than the complete spheres themselves.
Nigod within Golak: An infinite number of Nigod exist within each complete sphere, sharing its shape. Countless other spheres with varying Nigod exist outside it. The number of Nigod is infinitely greater than the number of spheres.
Relationship of Golak and Utkrushta Pad: The number of complete spheres corresponds to the number of beings in the Utkrushta Pad. However, the Utkrushta Pad is a subset of the Golak, meaning the Utkrushta Pad is "lesser" than the Golak in terms of spatial extent.

The Cause of Eternal Suffering:

Mutual Harm and Karma Binding: The text explains that even without a mind, souls in Nigod generate negative karma due to mutual harm. This is compared to eating poison knowingly or unknowingly, or to prisoners in a jail suffering from crowding and harboring ill will towards each other, leading to the binding of inauspicious karma.
Unconscious Karma Binding: Even without intentional malice, observing suffering (like a wife entering fire or a crowd watching executions) can lead to the binding of collective inauspicious karma.
Influence of Fundamental Qualities: Although Nigod beings lack a mind, they possess the fundamental causes of karma binding: mithyatva (false belief), avirati (non-restraint), kashaya (passions), and yoga (activity).
Unconscious Virya: Karma is bound not only through conscious intent (abhisandhi virya) but also through unconscious vital force (anabhisandhi virya), similar to how digestion occurs without conscious thought.
Progression in Qualities: As a soul ascends to higher stages of spiritual development, the binding of karma decreases.

Distinguishing Badr and Sukshma Nigod:

Perceptibility: Badr Nigod is directly observable with the naked eye, whereas Sukshma Nigod is only perceivable by omniscient beings (kevali).
Basis of Knowledge: Knowledge of Badr Nigod is based on direct perception, while knowledge of Sukshma Nigod relies on scriptural authority (agampraman) and the teachings of enlightened beings. Those who solely rely on direct perception are considered atheists.

The Subtle and Incomprehensible Nature of Nigod:

Beyond Ordinary Perception: The true nature of Nigod is so subtle and beyond ordinary comprehension that it can only be understood through scriptures and the teachings of omniscient beings.
Faith as the Key: Understanding such imperceptible phenomena requires faith (shraddha).
Study of Scriptures: Ancient scholars have described Nigod in detail in numerous texts and commentaries. This book itself is a compilation of notes from those who understood Nigod through the guidance of a Guru, drawing from texts like "Nigodshat Trishika," "Lokprakash," and "Jain tattva saar."

Determinism vs. Free Will (Deva and Purusharth):

Dual Nature of Causality: The text discusses the interplay of "Deva" (divine grace or karmic destiny) and "Purusharth" (individual effort). These are compared to fate and personal endeavor.
Interdependence: From a conventional perspective (vyavahar nay), they are interdependent. From a purely ultimate perspective (nishchay nay), each is self-causing.
Karma and Effort: The turning of the soul into matter and vice versa implies a cause and effect that involves both karma (Deva) and the soul's own activities (Purusharth).

In essence, "Nigod Swarup" is a profound exploration of the most degraded state of existence in Jainism. It highlights the immense suffering, the vast numbers, the two distinct categories of Nigod (subtle and gross), and the complex interplay of karmic causality that keeps these souls trapped in their agonizing condition. The text stresses the importance of scriptural knowledge and the guidance of enlightened masters to grasp this concept, emphasizing that true understanding lies beyond ordinary perception.