Niyanu

Here's a comprehensive summary of the Jain text "Niyanu" by Ramanlal C. Shah, based on the provided pages:

The text "Niyanu" delves into the Jain concept of niyanu, a technical term derived from the Sanskrit word "nidān." While "nidān" has two primary meanings (analysis and determined donation), in Jain scriptures, it specifically refers to determined donation of the mind. This means intensely focusing the mind on a particular subject or thought. It is not about donating material wealth but about dedicating one's mental focus.

The core of niyanu is the desire for and resolution to obtain something specific in return for one's efforts, particularly in the context of religious austerities (tapasya). Jain philosophy posits that while desires are natural, the act of tying a niyanu—making a specific vow or wish in conjunction with austerities—is discouraged. Although it may yield the desired result, it leads to the binding of further karma, especially negative karma, which prolongs the cycle of rebirth and can lead to unfortunate destinies.

The text categorizes niyanu into three types:

1. Prashasta Niyanu (Praiseworthy): This involves desiring spiritual attainments through austerities, such as becoming a monk, achieving enlightenment (bodhi-labh), or attaining peaceful death (samadhi-maran).
2. Bhogakrut Niyanu (Niyanu for Enjoyment): This is the most common type, where one desires worldly pleasures and possessions in return for austerities. This includes wishing for children, sensual enjoyments, the wealth and power of an emperor, or the status of a deity.
3. Aprashasta Niyanu (Unpraiseworthy/Blameworthy): This is the most harmful type, where one desires to harm others, obstruct their good deeds, or cause destruction.

The text provides numerous examples from Jain scriptures and lore to illustrate the concept and its consequences:

• Sambhut Muni: Through intense austerities, he felt a momentary attraction to a queen's hair. This led him to make a niyanu to become an emperor in a future life, which he did, but subsequently fell into hellish states due to the sinful acts associated with emperorship.
• Nandishen Muni: Similarly, after enduring tests from deities, he developed a desire to be beloved by beautiful women, leading to a niyanu that ultimately resulted in his fall to lower realms.
• Vasus and Balarams: It's stated that all Vasus (who become Vasus in Jain mythology) are born after making niyanus and subsequently go to hells, while Balarams attain higher destinies. The text quotes a verse stating that niyanu is the reason for this difference.
• Draupadi: Her previous life as Sukumalika, a nun, saw her develop a desire for the pleasure of having multiple husbands after witnessing a prostitute. This niyanu resulted in her becoming Draupadi with five husbands in the Mahabharata epic.
• A Mouse: A story from "Kuvalayamala" describes a prince who, after taking to monastic life, found the austerities difficult. Observing mice playing freely in a field, he felt they were happier and made a niyanu to be like them. He was reborn as a mouse, later regaining past-life memories and regretting his niyanu.
• Agnisharma and Guṇasena: Agnisharma, insulted by Prince Guṇasena, made a niyanu to kill Guṇasena in every life. This resulted in Agnisharma's descent into lower births, while Guṇasena's soul ascended, eventually achieving omniscience as Samaraditya.
• Dvaipayan Tapas: He burned down the city of Dwarka due to his niyanu triggered by disruptions to his austerities.
• Lord Mahavir's Past Life: As Muni Vishvabhuti, after a fall caused by a cow, he made a niyanu for greater strength, which led him to become a Vasu in a subsequent birth.
• Ajatashatru (Kounik): He made an unpraiseworthy niyanu which led him to become the cause of his father Shrenik's death.

The text further elaborates on nine main types of Bhogakrut Niyanu based on desires: king, merchant, man, woman, contemplation of others, contemplation of self, minor desire, destitute, and vow-holding layperson. These reflect the human tendency to compare oneself with others and desire similar worldly comforts.

Crucially, the text emphasizes that prashasta niyanu (praiseworthy), while seemingly good, can still be an obstacle to Kevalgyan (omniscience). Like Gautam Swami's attachment to Lord Mahavir, even a noble desire can act as a hindrance. If prashasta niyanu is motivated by pride, anger, envy, or a desire to surpass others, it can become aprashasta.

The highest state is to perform austerities without any niyanu. However, for many souls, prashasta niyanu is considered acceptable as it helps them remain steadfast on the path to liberation until they achieve it. It is seen as a way to ensure continued association with the teachings of the Tirthankaras across lifetimes.

Niyanu is also classified as Shalya (a thorn), similar to Maya (delusion) and Mithyatva (false belief), as it hinders the soul's progress towards its true nature and leads to the binding of nikachit karma (karma that must be experienced). Souls who bind niyanu find it difficult to attain right faith (samakit) and complete renunciation (sarva-virati).

The text clarifies that not every desire or resolution is a niyanu. It specifically refers to a strong, determined resolve made with intense passion during severe austerities. Even great souls like Tamali Tapas, Nami Rajarshi, and Lord Mahavir (before his omniscience) refused offerings from deities, recognizing the immense value of the karma-purification achieved through austerities, which is far more precious than any worldly desire. To seek anything in return is like selling a valuable item for a cheap one, ultimately harming the soul.

The practice of Sallekhana (death-fast), the most difficult austerity, requires utmost vigilance to avoid niyanu. Desiring worldly or otherworldly pleasures, or wishing for grand celebrations during this time, are considered transgressions. To prevent niyanu, one must cultivate the restraint of desires and gradually reduce their intensity. Even a subtle desire for praise or recognition can be a form of niyanu. Truly great souls transcend all worldly desires, including the desire for fame and recognition, and their niyanu-free austerities accelerate their path to liberation.