1.
Every substance in this
world at every moment independently manifests in different modification of its
own attributes on its own accord. These manifestations of the substances are
their actions. These actions are called condition, change, modification or
behavior. Each substance is the creator of its own modifications. It does not
at all need the favor or co-operation of any other substance for these
modifications.
2.
Any activity materializes
with its cause only. The stuff that produces the activity is the cause thereof.
This stuff which produces the activity is in form of “Uppadan and Nimmit” only
(substantive cause and instrumental [conventional] cause).
Substantive cause:
- (Uppadan Karan); - that which itself changes its own condition is called the
substantive cause or capacity of manifestation is existing in the substance
itself. This is known as uppadan-karan.
Instrumental cause :-(
Nimitt karan): - that which does not change, its own condition, but upon which
suitability is imposed is called the instrumental or conventional cause. Dravya
which itself does not manifest this particular action but which is considered
to be favourable cause of this action is called Nimmit Karan.
Example:
- In the making of an earthen pot, earth is the substantive cause and weed,
stick and the pot- maker are instrumental causes.
3.
The substance in which the
modification is born is the power of the self (Uppadan Karan) were produce
modification is the object i.e. Upadeya.
4.
From the point of view of
the conventional cause, the same modification is the changed condition i.e.
Namittik.
5.
The same modification is
thus illustrated in two ways; one from the point of views the power of the self
and from the other point of view the conventional cause.
6.
In the emergence of the
making of pot, substantive cause is earth, from that aspect making of pot is
the object and potter wheel etc are conventional causes. The same making of`
pot from the point of view of conventional cause is the changed condition of
the substance.
These are just two aspect of the same
phenomenon.
7.
Conclusion is that in earth
and pot the relationship is of ‘Uppadan – Uppadey’. In pot maker and pot the
relationship is of Nimmitt – Naimittik.
8.
For activity – the eligibility
at that time of substance is called Uppadan – uppadan means the natural
capacity of the substance. During the activity – the instrumental other
substance is called Nimitt. Nimitt means presence of suitable favorable – other
thing.
9.
Let us understand this
phenomenon with other examples. Apply these concepts of substance or
conventional cause in necklace and right faith.
- The substance gold is the power of the self and necklace is
the desired manifestation. Fire, goldsmith and others are conventional causes,
and necklace is the new condition.
- In the same manner the soul substance or the attribute of
faith is the power of self and right faith is the desired manifestation.
The removal of perverted faith or karmic matter is the instrumental cause
and right faith is the changed state of faith attribute.
10.
The uppadan and Nimmitt does
not have subject – object relationship; because both are different independent
substances. The Nimmitt – Naimaittik relation should be acknowledged.
11.
This power of self is of two
kinds:
- The eternal self power (Trikali means permenent Uppadan)
- The momental power of the self (Temporary Uppadan)
- The substance or attribute that undergoes the change itself
is the eternal self power.
- The momental power of self can be illustrated in two ways:
a)
An eternal current of manifestations flows
in the substance and the attributes. In that eternal current the immediately
previous momentary manifestation (purva prayay) is the momental power of the
self and the manifestation immediately after the present moment (uttar prayay)
is the action.
b)
The momentary capacity (eligibility) of the
substance to change in that particular modification is the momental power of
the self and manifestation is the action.
12.
The momentary
self power is called the forceful cause also. The eternal self power is always
present, but if that is regarded as the completely forceful cause, alleged
actions will always be in the process of happening. As such the forceful cause
is the immediately previous manifestation of the substances and the momentary
ability of the substance itself is there. Action can not be fruitful without
these two and it always materializes when the two are present. We can say
conclusively that the substance itself with its previous modification is the
power of the self and substance with the immediately next manifestation is the
desired action. Favourable external circumstances and objects are conventional
causes and the alleged modification their action.
13.
Conventional causes are of
two kinds:
a)
Indifferent (Udasin)
b)
Prompt (Prerak)
14.
When the self is completely
ready, the desired action materializes and that time the favorable instrumental
causes are always present; one does not have to find them. It is therefore said
that the seeker of the soul should not be restless in finding favorable
instrumental causes. Who says that instrumental causes are not there? However
we have not to make a search of these. When the action is self materialized,
the favorable instrumental causes are always there. This is state of the things.
We should understand this.
15.
Action does not follow the
instrumental causes; instrumental causes are so called according to the action.
16.
Non self substances do not
forcefully obstruct the altered action; when our own manifestation is
undesirable, then it is only an external cause, while another man spoils his
thoughts without any instrumental cause. As such, there is no instrumental
causation as a rule. Thus, it is perverted faith to find fault of non self
substances.
17.
Neither the instrumental cause does anything
by force nor does the self collect or brings instrumental causes together. The
mutual relationship is very simple. This is explained in the following way:
- If a karmic matter by its own effort hurts the sentient
nature of the soul and if it fetches external material, then karma must be
animate as well as possessing strength, but is never like that; the
relationship is very automatic. When the karmas reach the stage of
fruition, the soul itself leaves it natural poise and behaves otherwise and
the other substances also behave in their own manner. Such is the
relationship of the desired action with the instrumental cause. The same
holds good in the case of karmas. The whole of karma principle is
explained in terms of Nimitta. So try to understand uppadan & Nimitta
karran.
18.
By understanding the correct
nature of the power of self and the instrumental causes for materialization of
an action. We can avoid unnecessary controversy and become happy.
19.
Because a person does not
have a correct knowledge of the intrinsic power of the self and the
conventional causes of its manifestation, he throws the blame of his guilt on
the conventional causes and wants to remain innocent. The soul cannot be free
from unhappiness and grief by throwing the responsibility of its own delusions,
attachments and aversions on the karmas. In such a state we lose the capacity
to find our own truth and to see within us.
20.
By understanding
these in their right perspective, the pride of being able to do something in
others is gone. The inferiority due to the desire of help or support from
others is finished. The desire of association of the non self substances and
the consequent restlessness is eliminated and natural, quiet, undisturbed state
of soul emerges. This is state of self-realization.
21.
It is very much essential to
know both Uppadankaran and Nimittkaran.
22.
But for looking within or
for self-realization process - we have to remove our Dristi from Nimitt and
concentrate on Uppadan.
23.
The activity of knowing
which is the work of our Gnyan (knowledge) attribute is continuously going on.
Each one of us realizes this continuous activity of knowing. But ignorant Jeev
(Soul) has believed that because there is a particular thing present and
existing before it, he is having Gnyan (knowledge) of it or he knows it. One
has this erroneous belief that dhyana (meditation) of knowledge take place
because of Gnyeya (other thing). Each paryaya (mode) of Gnyan is the
manifestation of Gnyan attribute, and that is real Uppadankaran of this Dhyana
Paryaya. And that particular object. (Gnyeya) is called Nimittkaran; this
understanding will be helpful in process of self-realization.
24.
All this knowledge you are
acquiring is only because of your Uppadan. This preaching or sermons are only
Nimmitta guru or scriptures are Nimitta only. This should be understood very
well.
Courtesy: “Jainism Means Self-Realization”
