Nigodthi Moksh Sudhi - Book Summary

This document is a summary of an article titled "From Nigoda to Moksha: The Story of Marudevi" by Professor Padmanabh S. Jaini, published in "Anusandhan-41" and part of the "Jain Education International" series. The article, originally in Gujarati, discusses the Jain concept of spiritual evolution from the lowest state of existence (nigoda) to liberation (moksha), focusing on the story of Marudevi.

Here's a comprehensive summary in English:

The article explores the Jain doctrine of spiritual progress, which posits a gradual evolution of the soul from the lowest forms of existence, like nigoda (a state of multi-bodied beings in the vegetable kingdom), to ultimate liberation. However, it highlights that this progress isn't always slow or linear; a soul from nitya-nigoda (eternal nigoda) can, in a single lifetime, be reborn as a human and achieve moksha. The story of Marudevi, the mother of the first Tirthankara, Rishabhadeva, serves as a prime example.

Key Points and Arguments:

Marudevi's Journey: The central theme is how Marudevi, believed to have originated from the nitya-nigoda state, achieved moksha in her human life.
Scriptural Evidence (Shaetaambara Tradition):
- The article cites a dialogue in the Bhagavati Sutra where Lord Mahavira states that a prithvikaya (earth element being) with kapota-leshya (a dark, pigeon-colored disposition) can be reborn as a human and attain moksha. He further clarifies that even beings with krishna-leshya (black disposition) and neela-leshya (blue disposition) from earth, water, and vegetable kingdoms can achieve this. This suggests a potential for rapid spiritual advancement from lower states.
- The Sthananga Sutra discusses four types of "endings" (antakriya). Marudevi is cited as an example of the fourth type, where someone with very little past karma achieves liberation with minimal effort and suffering. While the original sutra doesn't detail her past lives, the commentary by Abhayadevasuri mentions her origin from nitya-nigoda and explains that commentaries might not fully match the examples in the original text.
- The Avasyaka Niryukti classifies Marudevi's instance as one of 500 abaddha (unrestricted) directives, indicating it's an exceptional case. Haribhadrasuri's commentary explains that she attained perfection after emerging from an eternal plant-bodied existence (anadivanaspati-kaya), becoming human, and then achieving liberation.
Challenges and Explanations:
- The article notes that while the Shaetaambara tradition has stories of beings emerging from the plant kingdom to become human and attain moksha, direct examples from the earth or water kingdoms are scarce.
- A crucial question is how Marudevi attained samyaktva (right faith/view), a prerequisite for moksha, without apparent prior memory or specific virtuous actions in her current human life, as per Jain principles requiring the trio of right faith, right knowledge, and right conduct.
- Chappanna-mahaspurushachariyam (a text on sixty-three illustrious persons) by Shilanka adds details: Marudevi, upon hearing the divine sermon of Rishabhadeva and the sounds of victory ("Jai Jai") from the gods, experienced a significant shedding of karma, confusion, and attachment to her son. This spiritual awakening enabled her to ascend the kshapaka-shreni (path of destruction of karma) and attain kevalgyana (omniscience), followed by moksha.
- Hemachandra, in his Yoga Shastra, suggests that through the power of yoga, Marudevi ignited the fire of shukla-dhyana (pure meditation), burning away her karma.
- While Tattvartha Sutra implies that shukla-dhyana requires prior knowledge, Haribhadrasuri argues that it can occur even without previous practical knowledge, citing Marudevi as an example.
- The consensus is that Marudevi achieved liberation through kshapaka-shreni, and this was facilitated by a change in her bhava (mental state) rather than external austerities or established practices.
Exceptions and "Adh-bhavyatva": The article emphasizes that Marudevi's liberation is considered an exception (apavaada or chhuta) in Jain traditions. The concept of "tathabhavya-tva" (potential for becoming) is introduced, suggesting that while all souls are potentially perfectible (bhavya), their specific trajectories and timelines for perfection vary. This explains why some souls become Tirthankaras or great ascetics, while others become ordinary omniscient beings. This concept aligns with the idea that Tirthankara souls are inherently superior even in lower states of existence, manifesting in elevated forms like wish-fulfilling trees or precious gems when in the plant, water, or elemental kingdoms.
Digambara and Yapaniya Perspectives:
- Yapaniya tradition, as seen in the Bhagavati Aradhana and its commentary Vijayodaya, also supports the idea of rapid spiritual progress. It mentions that Bharat Chakravarti's 923 sons achieved moksha quickly after their first birth as human from nitya-nigoda, without extensive penance. However, they emphasize the importance of vows (vrata) for liberation, unlike the Shaetaambara depiction of Marudevi's liberation.
- Digambara tradition generally does not accept Marudevi's moksha in the way the Shaetaambaras describe it. They regard her as a yugalika (born of a pair during an early, primitive era) and do not detail her previous lives in nigoda. Adi Purana by Acharya Jinasena places Marudevi's husband, Nabhi, as the 14th kulakara, preceding the era when the system of pairs ended. Digambaras also state that souls emerging from nitya-nigoda can only reach the fifth stage of spiritual development (samucchaya), not full liberation.
- The article highlights a Digambara account (from the commentary on Dravya Sangraha) of Bharat's sons being born as indragopa (a type of insect), then as Bharat's sons, taking initiation, and achieving moksha quickly, possibly to align with their doctrinal limitations. This is interpreted as a way to reconcile the doctrine that only sanjni (sentient) beings can achieve moksha, even if the insect form is not strictly sanjni.
Conclusion: The article concludes by reiterating that Marudevi's story, along with that of Bharat's sons in other traditions, demonstrates that the path from nigoda to moksha does not necessarily require a slow, step-by-step progression through all stages. Marudevi's liberation is particularly notable for its apparent lack of external circumstances, while the sons' liberation is presented as a collective journey. The concept of tathabhavya-tva in Jainism offers a framework to understand these differing spiritual timelines and capacities.

In essence, Professor Jaini's article delves into the complexities and exceptionalities within Jain doctrines regarding spiritual evolution, using the story of Marudevi to illustrate how, under specific, often extraordinary, circumstances, a soul can transcend the lowest forms of existence to achieve ultimate liberation rapidly. It also highlights the different interpretations and doctrinal nuances across various Jain sects.