Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

Page 433

Jaina Logic
405
One can destroy the karma by force of strong spiritual efforts without experiencing their fruits through effective rise (vipākodaya). If we do not cultivate our bodies, sense-organs, etc., which we have come to possess as a result of our past karmas, they cannot develop their powers. Thus the development of the instruments acquired on account of karmas require efforts. Without efforts their powers cannot develop. When a person properly develops the powers of his body, sense-organs, mind, intellect and heart through training and education, he achieves welfare, prosperity and happiness through such praiseworthy wholesome efforts. Just as those who solely depend on destiny or karma cannot progress in life on account of the lack of effort and as a result of their idleness they become powerless and make their lives worthless and vain, even so those who altogether reject karmapast karma.tumble and fumble in the pithy darkness of ignorance and illusion. We have already expounded the arguments adduced in favour of the doctrine of karma and demonstrated its utility. Those who disregard the doctrine are necessarily not convinced of the existence of soul, a very important entity; and at the time of calamity and troubles they cannot remain calm and endure them peacefully. It is very difficult for them to experience the pure feeling of universal love. Hence even on the occasion of trifling conflict, they become restless, confounded and unhappy. Elevated feelings of calmness and blissfulness are difficult for them to attain. The original and real ground (source) of welfare and bliss being unknown to them it is simply impossible for them to make real progress in life.
Destiny (niyati) in indomitable. As already pointed out, the karma which suddenly causes or obstructs gain can be regarded as destiny. This karma is such as can never be altered. On account of its speciality of unalterability or fixity, this type of karma might have been separated from all other karmas and given a special name ‘niyati' ('destiny'). Other karmas can be altered, but this karma cannot be altered.
As stated in chapter three, the store of karmas is well concealed, incomprehensible and beyond the reach of our intellect. There are various types of karmas in it. Not all the karmas belong to the nikācita (unalterable) type. Many karmas and obstructions that they might cause are
fruits or karmic particles of all the remaining bound karmas simultaneously at the last moment of its last birth, thereby dissociates them all simultaneously and attains the disembodied state of liberation (videhamukti). Thus udiranā is also one of the processes that effect dissociation or destruction of karmas.