Nimitta - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Nimitta" by Brahmachri Mulshankar Desai, based on the provided PDF pages:

Book Title: Nimitta (निमित्त) Author/Publisher: Brahmachari Mulshankar Desai Publisher Information: Shree Sudharmaswami Gyanbhandar-Umara, Surat. Publication Date: November 14, 1955 (Veer Samvat 2582, Vikram Samvat 2012).

Core Theme and Purpose:

The book "Nimitta" aims to clarify the true meaning and role of "Nimitta" (cause, instrumental cause, or that which helps bring about an effect) within the framework of Jain philosophy. The author addresses a prevalent confusion where some believe "Nimitta does nothing" while others believe "Nimitta does everything." The central argument is that a correct understanding of Nimitta is crucial for eradicating the illusion of self-doership (kartrutva buddhi), which is a prerequisite for embarking on the path to liberation (moksha).

Key Arguments and Concepts:

The Nature of Nimitta:
- Distinction between Nimitta and Upadana: The book emphasizes that true Nimitta is distinct from the "Upadana" (the intrinsic cause or material).
- The True Nimitta: The author posits that the only true Nimitta for the soul's experienced states (bhava) is the one-moment's-time karma-udaya (the unfolding or manifestation of karmic potentials).
- No-Karma (Nokarma) as False Nimitta: External factors like scriptures, gurus, deities, or even the physical body (referred to as "Nokarma") are not the true Nimitta, although they might be referred to as such in conventional language. They are likened to wind moving a flag – they facilitate movement but don't possess the intrinsic power of the flag itself to move. Similarly, they don't empower the soul.
The Relationship between Karma and Soul:
- Nimitta-Naimittika Sambandha: The core relationship discussed is the cause-effect relationship between karma and the soul's states. Karma-udaya is the Nimitta, and the soul's state corresponding to that karma-udaya is the Naimittika (the effect).
- Soul's States (Bhava) and Karma: The text elaborates on the five states of the soul (Pancha Bhava) as described in Jain scriptures:
  - Audayika Bhava (Odayik Bhav): States arising from the direct unfolding (udaya) of karma. These are considered impure and afflict the soul.
  - Kshayopashama Bhava (Kshayopasham Bhav): States arising from the destruction (kshaya) and suppression (upashama) of some karmas and the unfolding of others. This is a mixed state.
  - Upashama Bhava (Upasham Bhav): States arising from the suppression of karma. This is considered a form of righteousness but is temporary.
  - Kshaya Bhava (Kshayik Bhav): States arising from the complete destruction (kshaya) of karmas. This is the state of liberation and is pure, permanent righteousness.
  - Parinamika Bhava (Parinamik Bhav): The intrinsic, inherent nature of the soul, independent of karma.
Anugama (Classification of Religious Knowledge) and Nimitta:
- Karananugama and Charananugama: These branches of Jain knowledge accept the Nimitta-Naimittika relationship.
- Dravyanugama: This branch focuses on the intrinsic nature of substances and, from that ultimate perspective, does not accept a Nimitta-Naimittika relationship as the primary explanation for the soul's states.
Audayika Bhava vs. Udirana Bhava:
- Audayika Bhava: The author clearly explains that in Audayika Bhava, karma-udaya is the primary cause, and the soul's state is the effect. This state occurs moment by moment and can affect the soul's knowledge and potency.
- Udirana Bhava: This refers to the deliberate bringing forth of karmas that are not yet due for unfolding. In Udirana Bhava, the soul's intention/effort is the cause, and the karma coming into the "udayavali" (stream of unfolding) is the effect. Here, the soul has agency.
- Distinction: The key difference lies in who or what is primary. In Audayika Bhava, karma-udaya is primary. In Udirana Bhava, the soul's volition (bhava) is primary.
Critique of "Sonkhed" Views:
- The book expresses disagreement with certain interpretations emanating from Sonkhed, particularly regarding "Nokarma" being considered the primary Nimitta.
- It also refutes the idea that "Nimitta is only called Nimitta after the effect has occurred." The author argues that this view leads to the conclusion that Nimitta does nothing, which is incorrect. The text references scriptures (like Panchastikaya) to support the idea that Nimitta precedes the effect.
The Role of Agency and Liberation:
- Agency in Udirana Bhava: The author strongly emphasizes that in Udirana Bhava, the soul has agency. By actively engaging in purifying thoughts and practices (e.g., through Udirana), the soul can weaken karmas in their latent state (satta), thereby reducing the intensity of future karma-udayas and their associated impure states. This is how liberation is achieved – by purifying the soul's disposition and thus influencing the karmic stream.
- No Agency in Audayika Bhava: In Audayika Bhava, the soul is subject to the unfolding karma and has no direct control over the unfolding process itself. However, the response to this unfolding (the internal mental state) can be influenced by previous Udirana efforts.
- "Krambaddh Paryay" (Sequentially Ordered States) vs. "Akram Paryay" (Non-Sequentially Ordered States): The book argues against an absolute interpretation of "Krambaddh Paryay," suggesting that the soul's volitional actions (Udirana) lead to "Akram Paryay" (non-sequential or choice-driven states), which are crucial for spiritual progress and liberation. The ability to record discourses and benefit from them is presented as evidence that the soul can alter its states.
Examples and Analogies:
- Wind and Flag: Wind is Nimitta for the flag's movement, but the flag itself has the capacity to move.
- Water and Fish: Water is Nimitta for the fish's movement, but the fish is the mover.
- Crystal and Colors: A clear crystal appears colored when placed near colored objects, but the color is not inherent to the crystal. The colored object is the Nimitta.
- Sunstone and Sun's Rays: The sunstone ignites due to the sun's rays, but the rays are the Nimitta.
- Knowledge and Karma: The text uses several examples from scriptures like Samaysar to illustrate how karma-udaya (Nimitta) leads to specific soul states (Naimittika), such as Mohaniya Karma leading to anger and attachment.

Conclusion:

"Nimitta" by Brahmachari Mulshankar Desai is a profound exploration of the causal mechanism in Jainism. It clarifies that the true Nimitta for the soul's experiential states is the moment-to-moment unfolding of karmas (karma-udaya). External factors are not true Nimitta. The book also highlights the soul's agency, particularly through Udirana Bhava, as the path to weaken karmic bondage and ultimately achieve liberation. It challenges simplistic interpretations and emphasizes the nuanced understanding of cause and effect necessary for spiritual progress. The author's intent is to guide seekers towards a correct understanding that can lead to the eradication of ego and the pursuit of true spiritual welfare.