What is nikachit karma?

which no karana is applied is called Nikaashit Prakriti. Mira-Karma pudgals mixed with the soul like water and milk, the destruction of one part of it. Ni-The karma whose rise causes the living being to fall asleep in such a way that he can wake up happily, it takes effort to wake him up. Nisha-Niza-The karma whose rise causes the living being to fall asleep in such a way that it is difficult to wake him up. Miti-The state of complete absence of Udirana and Sankraman of karma. Nirman Namakarma-The karma whose rise causes the limbs of the body to be arranged in their respective places. Niratibar Popasthapaneya Sanayama which is accepted by the Ishwar Samayik Sanayama as a great initiation. Nivritti Bawar Gunasthan is the state in which the unmindful soul is free from the three chatushk-shaped badar kshayas, Anantanubandhi, Apratyakhyanavaran and Pratyakhyanavaran. Due to the unprecedented provision of Sthitivat etc. in this, it is also called Aporvakaran Gunasthan. Niti Pradhyedrip-The shape and structure of the senses. Milskam Bhayau the age of which does not have Apvartana-grass. Nishmimam-Those who adopt Parihar Vishuddhi Sanayama are called. Mishistkapik-Those who serve the holders of Parihar Vishuddhi Sanayama. Nishchay Samppaparam-The faith of the soul and other elements in the payala. Mil-Hiding the name of the human knowledge-giver guru, knowing a particular subject, saying I don't know, doing Ursutra Prarupana is called Mavilav. Moch Hus-The family that has gained notoriety and infamy for a long time due to doing unrighteousness and injustice. Meech Gotra Karma-The karma whose rise causes the living being to be born in a low family. ====================== | Romanization (original text) | ====================== pariziSTa-2 39 mAlI-sAr3he ar3atIsa lava ke samaya ko nAlI kahate haiM / nikAcana-udvartanA, apavataMnA, saMkramaNa aura udIraNA ina cAra avasthAoM ke na hone kI sthiti kA nAma nikAcana hai / nikAdhita prakRtijisa prakRti meM koI bhI karaNa nahIM lagatA / use nikASita prakRti kA hai| mirA-AtmA ke sAtha nIra-kSIra kI taraha Apasa meM mile hue karma pudgaloM kA ekadeza kSaya honaa| ni-jisa karma ke udaya se jIva ko aisI nIMda Aye ki sukhapUrvaka jAga sake, jagAne meM mehanata karanI pdd'e| nizA-nijA-jisa karma ke udaya se jIva ko jagAnA duSkara ho, aisI nIMda Aye / miti- karma kI udIraNA aura saMkramaNa ke sarvathA abhAva kI sthiti / nirmANa nAmakarma-jisa karma ke udaya se zarIra meM aMga-pratyaMga apanI-apanI jagaha vyavasthita hote haiM / niratibAra popasthApanIya saMyamajisako isvara sAmAyika saMyama vAle bar3I dIkSA ke rUpa meM grahaNa karate haiN| nivRttibAvara guNasthAnavaha avasthA, jisameM apramatta AtmA anantAnubaMdhI, apratyAkhyAnAvaraNa aura pratyAkhyAnAvaraNa ina tInoM catuSka rUpI bAdara kaSAya se nivRtta ho jAtI hai / isameM sthitivAta Adi kA apUrva vidhAna hone se ise apUrvakaraNa guNasthAna bhI kahate haiN| niti pradhyedripa-indriyoM kI AkAra-racanA / milsakama bhAyujisa Ayu kA. apavartana-ghAsa nahIM hotaa| nizmimAma-parihAra vizuddhi saMyama ko dhAraNa karane vAloM ko kahate haiM / miSiSTakApika-parihAravizudi saMyama dhArakoM kI sevA karane vAle / nizcaya sampaparama-jIvAdi tatvoM kA payAlA se shrddhaan| mila-mAnavaza jJAnadAtA guru kA nAma chipAnA, amuka viSaya ko jAnate hue mI maiM nahIM jAnatA, urasUtra prarUpaNA karanA mAvi lilAva kahalAtA hai / moca husa- adharma aura anIti karane se jisa kula ne cirakAla se aprasiddhi va apakIrti prApta kI hai / mIca gotra karma-lisa karma ke udaya se jIva nIca kula meM janma letA hai| Page #529 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## Glossary of Terms: **Moleshya:** A type of karma that arises from blue- colored leshya particles, causing envy, intolerance, deceit, and other negative qualities in the soul. **Neelavarg Karma:** A type of karma that causes the body to become green like a parrot's feather. **Nokshaya:** A type of karma that is not itself a kshaya (negative emotion), but arises along with kshaya or helps to generate and intensify kshaya. **Myagrodhparimandal Sansthan Karma:** A type of karma that causes the body to resemble a banyan tree (nyagrodha), with a thick upper torso and thin lower limbs. **Panchendriya Mati Karma:** A type of karma that grants the being five senses. **Pandit Viryanta Karma:** A type of karma that prevents a person, even with right vision, virtuous conduct, and a desire for liberation, from performing actions that are conducive to liberation. **Patgraha Prakriti:** The nature of karma that receives the karma particles that fall upon it. Each karma nature is called a "pad." **Padavrind:** A collection of pads. **Padachcha:** A collection of non-understandable letters, and the knowledge of these letters. **Pasamasmat:** The knowledge of a collection of pads. **Papa:** One leaf of the 84 lakh papaangs. **Paraleshya:** A type of karma that arises from yellow-colored leshya particles, causing a reduction in kshaya, a calm mind, self-control, and mastery over the senses.

**Darshanmohaniyakarma** becomes **Anidhat**. During the time of **Anivrittikarana** while **Anantanubandhi** is being disassociated, the **Anantanubandhi** **Kshaya Chatushk** becomes **Anidhat**. Similarly, during the time of **Anivrittikarana** while **Charitramoha** is being pacified or destroyed, all **Karmas** become **Anidhat** in the **Gunasthan**. The previously mentioned **Darshanmoha**, **Anantanubandhi Chatushk**, and the rest of the **Karmas** in their respective places are both **Nidhat** and **Anidhat**. **21. Nikachit-Anikachit-Anuyogadwar** - This explains the **Nikachit** and **Anikachit** states of **Prakriti**, **Sthiti**, **Anubhag**, and **Pradeshas**. The **Pradeshagra** that cannot be **Utkarshana**, **Apkarshana**, **Sankraman**, or **Udirana** is called **Nikachit**. The **Pradeshas** with opposite characteristics are called **Anikachit**. In this context, the meaning is that upon entering **Anivrittikarana**, all **Karmas** become **Anikachit**. However, before that, they are both **Nikachit** and **Anikachit**. ====================== | Romanization (original text) | ====================== 60] chakkhaMDAgama pariNAmako Adezabhava kahate haiN| bhujyamAna Ayu galakara naI AyukA udaya honepara prathama samayameM utpanna hue jIvake pariNAmako yA pUrva zarIrakA parityAgakara navIna zarIrake dhAraNa karaneko bhavagrahaNa bhava kahate haiM / yaha bhava Ayukarmake dvArA dhAraNa kiyA jAtA hai, ataH Ayukarma bhavadhAraNIya kahalAtA hai| 19. pudgalAtta yA pudgalAtma-anuyogadvAra- isameM batalAyA gayA hai ki jIva grahaNase, pariNAmase, upabhogase, AhArase, mamattvase aura parigrahase pudgaloMko AtmasAt karatA hai| arthAt hasta-pAda Adise grahaNa kiye gaye daNDa-chatrAdirUpa pudgala grahaNase Attapudgala haiN| mithyAtva Adi pariNAmoMse AtmasAt kiye gaye pudgala pariNAmase Attapudgala haiN| upabhogase apanAye gaye gandha-tAmbUla Adi pudgala upabhogase Attapudgala haiM / khAna- pAnake dvArA apanAye gaye pudgala AhArase Attapudgala haiN| anurAgase grahaNa kiye gaye pudgala mamattvase Attapudgala haiN| aura apane adhIna kiye gaye pudgala parigrahase Attapudgala haiN| ina sabakA vistArase varNana isa anuyogadvArameM kiyA gayA hai / athavA pudgalAtta kA artha pudgalAtmA bhI hotA hai / karmavargaNArUpa pudgalake sambandhase kathaMcita, pudgalatva yA mUrttattvako prApta hue saMsArI jIvoMkA varNana isa anuyogadvArameM kiyA gayA hai| 20. nidhatta-anidhatta-anuyogadvAra- isameM prakRti, sthiti, anubhAga aura pradezoMkI nidhatta aura anidhattarUpa avasthAkA pratipAdana kiyA hai| jisa pradezAgrakA utkarSaNa aura apakarSaNa to hotA hai, kintu udIraNA aura anya prakRtirUpase saMkramaNa nahI hotA, usakI nidhattasaMjJA hai| isase viparIta lakSaNavAle pradezAgroMkI anidhattasaMjJA hai| isa viSayameM yaha arthapada hai ki darzanamohakI upazAmanA yA kSapaNA karate samaya anivRttikaraNake kAlameM kevala darzanamohanIyakarma anidhatta ho jAtA hai| anantAnubandhIkI visaMyojanA karate samaya anivRttikaraNake kAlameM anantAnubandhI kaSAyacatuSka anidhatta ho jAtA hai / isI prakAra cAritramohakI upazAmanA aura kSapaNA karate samaya anivRttikaraNa guNasthAnameM saba karma anidhatta ho jAte haiN| Upara nirdiSTa apane-apane sthAnake pUrva darzanamoha, anantAnubandhI catuSka aura zeSa saba karma nidhatta aura anidhatta donoM prakArake hote haiN| 21. nikAcita-anikAcita- anuyogadvAra- isameM prakRti, sthiti, anubhAga aura pradezoMkI nikAcita aura anikAcita avasthAoMkA varNana kiyA gayA hai| jisa pradezAgrakA utkarSaNa, apakarSaNa, saMkramaNa aura udIraNA na kI jA sake use nikAcita kahate haiM aura isase viparIta svabhAvavAle pradezAnoMko anikAcita kahate haiM / isa viSayameM yaha arthapada hai ki anivRttikaraNameM praveza karanepara saba karma anikAcita ho jAte haiN| kintu usake pahale ve nikAcita aura anikAcita donoM prakArake hote haiM / For Private' & Personal Use Only . Page #74 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## Introduction **22. Karma-Sthiti-Anuyogadwar:** This describes the inferior and superior states of all karmas, and the karma-sthiti (karma state) arising from their elevation and degradation. **23. Paschima-Skandha-Anuyogadwar:** This describes the state of the karma-skandhas (karma aggregates) in the ultimate state (Paschima, meaning the final state) at the time of the Kevali- Samudghat (the state of omniscience), including the destruction of the Sthiti- Kanda (state-section), the destruction of the Anubhag-Kanda (section of experience), Yoga-Nirodha (cessation of yoga), and Karma-Kshapan (destruction of karma). **24. Alp-Bahutva-Anuyogadwar:** This describes the Alp-Bahutva (fewness and multitude) of jivas (living beings) based on all the aforementioned Anuyogadwars. **4. Vedana-Khanda:** The 24 Anuyogadwars mentioned above were introduced by the Maha-Karma-Prakriti Prabhrit, but only 6 of them were described by the Acharya Bhutbali, the rest were not. Among these six Anuyogadwars, the second Anuyog, called Vedana, is described in detail, hence this Anuyogadwar became known as a

terminology, it is called 'Nikächit karma'. The Nikächit karma is that which is unalterable and which most certainly causes the experience of pleasure or pain to the concerned soul at the time of its fruition. The fruit or result of such type of karma being Niyat (fixed and unalterable), the karma is known by the name 'Niyati'. However, it must be stressed that the concept of Nikächit only applies to a select few karma and cannot be used as a justification for apathy or evil. 4. Nimitta or Prärabdha (External Circumstances and Karma) Nimitta is an apparent cause of a result of a catalytic agent (helper) of a process, result or activity. There can be one or more Nimitta in any given event. Nimitta can be either external (person, objects) or internal (Karma). Guidance of a Guru and scripture or an event can be an external cause. Happiness, misery and various conditions related to us depend on diverse karma. Sometime we notice that good deeds yield bitter fruits and evil deeds yield sweet ones. Behind this apparent anomaly, it is the force of karma that is at work. All strange things and all the sad and happy things we experience; are all due results of previously bonded Karma. Consider this example: a mother gives birth to twins. One turns out to be different from the other. This is because of one's own Page 112 of 398 Compendium of Jainism - 2015 Page #113 -------------------------------------------------------------------------- ________________ PHILOSOPHY B13 - Anekantaväda III - Five Samaväya or Causal Factors Karma. The rich become poor, the poor become rich, and sometimes the rich become richer and poor become poorer. This is also because of one's own Karma. Everyone has to experience both the good and the bad consequences of their Karma. There occur inexplicable or strange events in the life of an individual or of a group, which are described as 'determined or controlled by Fate'. From such events, we get the idea of the existence of karma. 5. Purushärtha (Self-effort or Free Will) Purushärtha or individual effort has a special place. A person cannot progress if he/she depends on Time or Nature or Destiny or Karma but he/she does not put forth effort. The human race has progressed because of efforts and initiatives. It is not possible to improve anything without effort. Which one is the most important of these five? Which is the most effectual? The controversy regarding these questions is not of today; but has existed for centuries. Countless arguments and counter arguments have been made for and against one or another proposition. One who supports one view disagrees with other causes. However, Jain philosophy does not consider these five from a single point of view; nor does it consider anyone of them as the only right one. The Jain philosophy considers their collective effect as valid and right. We must understand that in the production of each and every effect, all five causal factors are not equally important. Of course, all of them are necessarily present there simultaneously to produce an effect. However, with respect to a particular effect a particular causal factor acts as the principal one and the rest act as subordinate to it. However, Jain philosophy does put more emphasis on individual effort (Purushärtha), because individual effort is the only one in our control. Individual effort can change or eradicate one's Karma. Purushärtha of the past is Karma of the present and Purushärtha of the present is Karma of the future. If we continue to put forth self-effort to shed our Karma, our destiny will improve and that can happen sooner depending upon the eradication of Karma. However, we must understand that it takes all five causes for any action to take place. We cannot help but recognize the importance of human effort. Those who regard karma as supreme should question themselves as to who generates karma. It is the activity and passions of the soul that generates karma. Karma makes the soul wander in the cycle of life and death, whereas human effort wages war against karma, destroys its entire force and leads the soul to Siddhashila. It is not the force of karma that brings about the manifestation of the state of liberation. In fact, it is the destruction of karma that is the only cause of liberation. It is only human effort that can destroy karma. When one directs one's attention to this uncommon characteristic of human effort, one finds it improper to give sole importance to karma. This is the reason why the knowledgeable and wise saints have taught us that the only means for improving and destroying karma is one's firm determination to keep one's mental, vocal and bodily operations auspicious (virtuous) or pure while performing spiritual good, auspicious, praiseworthy or compassionate acts. Those who depend solely on karma become despondent and indolent. Hence, they are deprived of success. Though human effort has to depend on time, nature, etc., it is the most efficient way to bring

pradesh bandhanopakram. Bandhanopakram (2) sthiti bandhanopakram, 293. Udiranopakram is of four kinds-(1) prakriti udiranopakram, (2) sthiti udiranopakram, (3) anubhaava udiranopakram, and (4) pradesh udiranopakram. 295. is of four kinds-(1) prakriti 294. Upashamanopakram is of four kinds-(1) upashamanopakram, (2) sthiti upashamanopakram, (3) anubhaava upashamanopakram, and (4) pradesh upashamanopakram. Viparinamanopakram is of four kinds-(1) viparinamanopakram, (2) sthiti viparinamanopakram, (3) anubhaava viparinamanopakram, and (4) pradesh viparinamanopakram. prakriti 296. Alpabahutva maximum and minimum is of four kinds(1) prakriti alpabahutva, (2) sthiti alpabahutva, (3) anubhaava alpabahutva, and (4) pradesh alpabahutva. 297. Sankram is of four kinds-(1) prakriti sankram, (2) sthiti sankram, (3) anubhaava sankram, and (4) pradesh sankram. २९८. चउव्विहे णिधत्ते पण्णत्ते, तं जहा - पगतिणिधत्ते, ठितिणिधत्ते, अणुभावणिधत्ते, पएसणिधत्ते । २९९. चउव्विहे णिकाइत पण्णत्ते, तं जहा - पगईणिकाइए, अणुभावणिकाइए, पएसणिकाइए । २९८. निधत्त चार प्रकार का होता है - ( 9 ) प्रकृति - निधत्त, (२) स्थिति - निधत्त, (३) अनुभाव - निधत्त, (४) प्रदेश -निधत्त । erget Ferrar prakriti (3) anubhaava 299. Nikachit is of four kinds-(1) prakriti nikachit, (2) sthiti nikachit, (3) anubhaava nikachit, and (4) pradesh nikachit. (457) *555555555555555555 टितिणिकाइए, 55555555555555555555555555555555555558 Fourth Sthaan 卐 卐 卐 卐 २९९. निकाचित चार प्रकार का होता है - ( १ ) प्रकृति - निकाचित, (२) स्थिति - निकाचित, फ (३) अनुभाव - निकाचित, (४) प्रदेश - निकाचित। 298. Nidhatt is of four kinds-(1) prakriti nidhatt, (2) sthiti nidhatt, (3) anubhaava nidhatt, and (4) pradesh nidhatt. 卐 S 卐 卐 卐 卐 卐 卐 Page #542 -------------------------------------------------------------------------- ________________ 8hhhh5555%%%%%%%%%%%%%%%%%%%%%%%%% ॐ विवेचन-सूत्र २६३ से लेकर २७२ तक के १० सूत्रों में कर्मों की अनेक अवस्थाओं का निरूपण है। इसमें से (२) उदय और (३) सत्ता को छोड़कर शेष आठ की 'करण' संज्ञा है। क्योंकि उनके सम्पादन के लिए जीव को अपनी योग-वीर्य-शक्ति का विशेष उपक्रम (उद्यम) करना पड़ता है। दस अवस्थाओं 卐 का स्वरूप इस प्रकार है (१) बन्ध-जीव और कर्म-पुद्गलों का गाढ़ संयोग। (२) उदय-बँधे हुए कर्म-पुद्गलों को ऊ यथासमय फल देना। (३) सत्ता-बँधे कर्मों का जीव के उदय में आने तक अवस्थित रहना अनुदय अवस्था है। (४) उदीरणा-बँधे कर्मों को उदयकाल आने के पूर्व ही अपवर्तन करके उदय में लाना। 4 (५) उद्वर्तना-बँधे कर्मों की स्थिति और अनुभाव-शक्ति को बढ़ाना। (६) अपवर्तना-बँधे कर्मों की स्थिति है और अनुभाव-शक्ति को घटाना। (७) संक्रम-एक कर्म-प्रकृति के सजातीय दूसरी प्रकृति में परिणमन - होना। (८) उपशम-मोह कर्म को उदय-उदीरणा के अयोग्य करना। (९) निधत्ति-बँधे हुए जिस कर्म को ॐ उदय में भी न लाया जा सके और उद्वर्तन, अपवर्तन एवं संक्रम भी न किया जा सके, ऐसी अवस्था विशेष। (१०) निकाचित-बँधे हुए जिस कर्म का उपशम, उदीरणा, उद्वर्तना, अपवर्तना और संक्रम * आदि कुछ भी न किया जा सके, ऐसी अवस्था-विशेष। उक्त दशों ही प्रकृति, स्थिति, अनुभाव और प्रदेश के भेद से चार-चार प्रकार के होते हैं। उनमें से बन्ध, उदीरणा, उपशम, संक्रम, निधत्त और निकाचित के चार-चार भेदों का वर्णन सूत्रों में किया ही 卐 है। शेष उद्वर्तना और अपवर्तना का समावेश विपरिणामनोपक्रम में है। विपरिणमन-कर्म-पुद्गलों के क्षय, क्षयोपशम, उद्वर्तना, अपवर्तना आदि के द्वारा नई-नई अवस्थाएँ 卐 उत्पन्न करना। Elaboration—Various states of karmas have been defined in the Si aforesaid ten aphorisms from 263 to 272. Besides udaya (2) and satta (3) the remaining eight states are called 'karan' (instrument or means). This is because in order to attain these states a soul has to make special efforts by means of yoga (association), virya (potency) and shakti (power). Brief definitions of these ten states are as follows (1) Bandh (bondage)-intimate association or fusion of soul and karma particles. (2) Udaya (fructification)-natural fructification of karma particles in due course in the form of suffering. (3) Satta (latent state)-latent state of acquired karmas before their fructification. This is non-fructified state. (4) Udirana (fructify). to cause fructification of acquired karmas by reducing their potency in advance of their natural fruition. (5) Udvartana (enhancement)-enhancement of the duration and potency of acquired karmas. (6) Apavartana (reduction)-reduction of the duration and potency of acquired karmas. (7) Sankram (transformation)-qualitative transformation of one species of karma to स्थानांगसूत्र (१) (458) Sthaananga Sutra (1) 95455555555555555555555555555 Page #543 -------------------------------------------------------------------------- ________________ 5 卐 another of the same class. (8) Upasham (pacification)-to cause deluding 5 karma not to fructify naturally or with effort. (9) Nidhatti (state of 5 partial intransigence) a state of karmas where they are rendered incapable of the processes of udaya, udvartan, apavartan and sankram. ( 10 ) Nikachit (state of intransigence ) -- a state of karmas where they are rendered incapable of all processes including upasham, udirana, 5 udvartan, apavartan and sankram. 卐 फ्र The aforesaid ten states have four

(External Circumstances, or Karma) • Purushärth (Self Effort or Free Will) Some people focus only on one of these causes and ignore the others. The theory of Anekäntaväd, the Jain philosophy of multiplicity of viewpoints, rejects this way of viewing from a single angle. The Jain philosophy views and reveals the importance of each Samväy from Anekäntaväd and considers these five Samväy as the causes for any action or reaction. - 334 - SECTION K: ADVANCED PHILOSOPHY & CONDUCT | K.3: Anekäntaväd III: Five Samväy or Causal Factors K.3.2.1. Käl (Time) Time gives sequence to whatever happens in the universe. The Karma that are bound to the soul due to activities may not immediately manifest their fruits as soon as they are bound. The fruits of Karma appear at a specific time depending on the nature of the Karma itself. Karma have to depend on time to present their fruits. One cannot have fruits the very moment a tree is planted. The seed cannot neglect the temporal limitation set out by time for its transformation into a tree; even nature depends on time for its manifestation or actualization. Time is the controlling principle. Without time, the temporal order cannot be accounted for. If there were no time, a spout, a stem, a stalk, a flower, and a fruit would all emerge and exist simultaneously. We cannot but acknowledge the fact that time plays an important role in the events of one’s life. If one understands that time is one of the important factors that produces an effect, they will learn to be patient during the period from the inception of the work to its completion or accomplishment. Otherwise, they will wrongly expect success or accomplishment the moment the work has commenced or at least before its due time. They may then lose all hope on account of not attaining success, making them slack in their efforts. As a result, they may be deprived of future success. K.3.2.2. Svabhäv (Nature of a Substance) Every substance has its own nature, generating effects in accordance with it. Time does not dictate everything. Even if the right time arrives, certain seeds do not sprout. Why are thorns sharp? Why do flowers have beautiful colors? Why are some animals clever and capable of rapid movement? Why does a dog bark? A single answer to all these questions is that it is their nature (Svabhäv). For example, to bark is a dog’s nature. Similarly, you will not be able to grow mangoes on a lemon tree. In matters like these, individual nature is considered as the main cause. Nothing can generate an effect against its own inherent nature, even if all other causal conditions such as time, human effort, etc., are present there. Undoubtedly, the inherent nature is very important in the production of an effect or in the occurrence of an event. K.3.2.3. Niyati (Destiny) Niyati means destiny or fate. In this world, there are certain things that are predetermined and unalterable. In these situations, whatever has been destined will take place. Whatever has to happen keeps happening. In this process, change cannot be made despite our best laid plans. For example, even if we make all possible efforts, we cannot prevent the aging process or may not be able to save someone’s life. If someone were going to hit our car from behind, they would do so despite our best efforts. In essence, although we are in control of most events that occur throughout our life, there are certain things that are beyond our control. Destiny can be regarded as identical to a certain type of karma, an unalterable karma. In Jain terminology, it is called ‘Nikächit karma’. The Nikächit karma is that which is unalterable, and which most certainly causes the experience of pleasure or pain to the concerned soul at the time of its fruition. The fruit or result of such type of karma being Niyat (fixed and unalterable), the karma is known by the name ‘Niyati’. However, it must be stressed that the concept of Nikächit only applies to a select few karma and cannot be used as a justification for apathy or evil. - 335 - SECTION K: ADVANCED PHILOSOPHY & CONDUCT | K.3: Anekäntaväd III: Five Samväy or Causal Factors K.3.2.4. Nimitta or Prärabdha (External Circumstances or Karma) Nimitta is an apparent cause of a result of a catalytic agent (helper) of a process, result, or activity. There can be one or more Nimitta in any given event. Nimitta can be either external (person, objects) or internal (Karma). Guidance of a Guru and scripture or an event can be an external cause. Happiness, misery, and other conditions depend on diverse karma. Sometimes we notice that good deeds yield bitter fruits and evil deeds yield sweet ones. Behind this apparent anomaly, it is the force of karma that is at work. Consider this example: a mother gives birth to twins, and one turns out to be different from the other. This is because of one’s own karma. The rich become poor, the poor become rich, and sometimes the rich become richer, and the poor become poorer. This is also because of one’s own

five causes that are associated with every situation or event? 9) Who wrote the book- Dashavaikalik? 10) The example of Leshya or state of mind in which one collects and eats fruits fallen from a tree Name another Indian religion, which arouse at the time Lord Mahavira.B41 Buddhism Other Page #63 -------------------------------------------------------------------------- ________________ 627 All Answers start with the letter S 1) What is the 1) Sallekhana 2) Sambhavnath, Sumatinath, Other term for voluntarily fasting till death? 2) Name 5 Shreyansnath, Shantinath, Shitalnath, Suparshvanath, Thirthankars that begin with the letter S. 3) What (Suvidhinath) 3) Samayik 4) Samvar - stoppage of the is the Jain practice of focusing on auspicious influx of karma 5) status 6) Stavan 7) Samet Shikar, religious activity for a set amount of time to gain Shravan Belgola, Shatranjay, Shankeshwar 8) Sayogi equanimity? 4) Define and name the tattva that Kevali 9) Siddhachakra 10) Shrut Kevali 11) begins with the letter S. 5) What does gotra Siddhashila 12) Shravak or Shravika 13) Swastika 14) karma determine? 6)While performing Shravan Belgola 15) Samay 16) Siddharth Chatyavandana, this "S" must be sung to praise the Bhagwans. 7) What are 3 important Jain pilgrimage sites that begin with S? 8) Embodied Kevali Bhagawan at the 13th Gunastan is known as 9) The circular arrangement of Panch Parmesti and Pad is known as: 10) Acharya who has complete knowledge of Agam. 11) Place where liberated souls reside 12) Name for Housholders in the Sangh 13) Symbol representing the four gatis 14) Tallest standing statue of Baubali located in this town 15) Smallest unit of time as described in Jain scriptures is known as: 16) Mahävir Swami Bhagwan's father's name was. List 3 groups with 4 members in each, and list the 1) Gati (Dev, Manushya, Tiryancha, Näraki), 2) Sangha Other members also. Example: Dhyan (Arta, Raudra, (Sädhu, Sadhvi, Shrävak, Shrävikä), 3) Kashäya Dharma & Shukla) (Krodha, Mina, Māyā, Lobha), 4) Dharma (Dina, Sheel, Tapa, Bhäva) 628 629 I once said that animals are my friends and that I | George Bernard Shaw don't eat my friends. I am a British philosopher and scholar who loved Jainism so much that in my next life I hoped to become a Jain. Who am Page #64 -------------------------------------------------------------------------- ________________ Other Other Other 630 Name the two Non-Vedic religions of India. Jainism, Buddhism 631 Rearrange the letters in bold to form a Jain word. Mahä-videha Kshetra. KAVITA and MAHESH HEARD a nice sermon. Clue: It is a place where Tirthankar currently gives sermons. 632 Answers of all these questions start with letter | 1) Nirjara 2) Neminath 3) Naam Karma 4) Nay 5) "N" (Answer in Indian Language only) 1). One Nikachit 6) Niyati 7) Naivedya 8) Nissihi 9) Nav Pad of the Nine tatvas 2). He was to marry a 10) Nigoda 11) Niyamsar princess named Rajul 3). This kind of karma determines if one is to be born as a cow or a handsome prince 4). Jain word for only partial point of view 5). This kind of karma can never be eradicated 6). Jain name of one of the five samvaya 7). One of the dravyas used in Asta prakari pooja 8). This Jain word means to renounce worldly thoughts and activities 9). Siddhachakra depicts 10). Lowest form of life is known as 11). Kund Kundächärya is the author of this revered book 633 Uvasaggaharam Stotra is in the praise of this Parshvanath Bhagwan. Other Page #65 -------------------------------------------------------------------------- ________________ 634 The Answers to the following questions start with a letter "A" 1) Name the 5th Mahavrata which means non-attachment to worldly things 2) It is one of the tapas or penances and is when one eats only once during the day with many restrictions such as very little spice in the food 3) It is one of the 6 substances or dravyas and means space 4) It is the karma which determines age or life span 5) Name the 14th Tirthankara 6) Name the Second Tirthankar 7) Medium of rest 8) Violation of a vrata 635 In 60 seconds, without using letters twice, list as many Jain words as you can in the original language from the word Pratikraman. (Spell the word out loud for the teams). Hand me the lists at the end of 60 seconds). 1) Aparigraha 2) Ayambil 3) Akaash 4) Ayushya 5) Anantnath 6) Ajitnath 7) Adharmastikay 8) Atichar Rati, Arati, Aarati, Karma, Mana, Prakrit, Krita, Karita, Pramana, Prana, Rama, Naraka, Naraki, Mati, Apa, Pranam, Kripa, Atma, Apta, Karman and many more 636 Name the four parts of the Jain community and a Sadhu, Sadhvi, Shravak, Shravika; Sangha term for the community or union itself (resp. in an Indian language) 637 Rearrange the bold letters to get a Jain word: If you didn't get any sleep last night and are too sleepy to Jain Bowl, you may want to visit GARY'S CHAI MART. Clue: One of the three jewels.B52 Samyag Charitra Other Other Other Other Page #66