Essence of Jainism

SR No.: 007623
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 46
Language: English
Classification: Book_English
File Size: 269 KB

Page 24

Chapter 11 NAV TATTVA: SAMVAR AND NIRJARÄ
Jaya Samvaramukkittham, Dhammam Fäse Anuttaram; Taya Dhunai Kammarayam, Abohikalusasm Kadam
Dashvaikäkik Sutra (Mahavirvani 295)
When an aspirant observes the foremost and unique religion in the form of prevention of influx (of Karma), he shakes off the Karma-particles acquired by ignorance and indulgence in defiling instincts.
Jain philosophy treats all the aspects of life in 3 categories, viz. i) Jneya meaning those to be known, ii) Heya meaning those to be avoided and iii) Upädeya meaning those to be adopted. Of the six fundamentals that we have dealt with, Jiv and Ajiv are Jneya; Päp, Asrav and Bandh are Heya; while Punya happens to be in a dual category. For worldly considerations it is meritorious. As such, it can be termed as Upädeya for the laymen; but for the active aspirants of liberation, it is Heya, because such aspirants have to avoid all sorts of Karma. Punya denotes the whole some Karma. That also binds the soul and it has to bear the consequences of that Karma. As such the wholesome Karma also has to be eventually avoided.
The next two fundamentals that we are going to deal in this chapter are Samvar and Nirjarä. Samvar means prevention of the incoming Karma and Nirjarä means eradication of the acquired ones. Both these aspects need to be resorted to and are therefore Upädeya. We have to behave in a way that leads to Samvar and/or Nirjarä. These aspects are thus concerned with conduct or Charitra. The main purpose of studying religion is to learn the right mode of behavior so as to advance on the path of liberation. The concept of Samvar and Nirjara indicates how we should act so as to get rid of Karma and thereby to gain the liberation. If bondage of Karma is taken as the disease that afflicts soul and Asrav as the door through which the disease comes in, Samvar is the prevention of the disease and Nirjarä is the cure. Since prevention is better than cure, let us first examine how to prevent the inflow of Karma.
It has been stated earlier that the worldly soul gains the different types of situations according to its operative Karma. One therefore needs to accept the given situation with a sense of equanimity. If he views it objectively without any way reacting to it, the operative karma terminates in due course and he does not beget the new one. The worldly soul is, however, conditioned to react to any given situation favorably or unfavorably. If the situation is to his liking, he feels happy over it and craves for its continuation. He generally tends to think that the happy situation has arisen as a result of his efforts and takes pride for gaining it. He may also be led to think that the people, who are unhappy, have to blame themselves for their misery. In his opinion they might not be using their energy appropriately for improving their lot. He may thus be overcome with a sense of self-adoration. As such, it would be hard for him to show compassion towards the miserable and unhappy people. His arrogance may also make him prone to develop a sense of disgust and contempt for the miserable.
If the situation is not to one's liking, he feels unhappy over it and strives to get rid of it. There is nothing wrong in trying to improve a given situation. Unfortunately, however, the worldly soul is prone to resort even to foul means for that purpose. He would tend to think that some extraneous factors or some people have contrived to create the unhappy conditions or that they are otherwise instrumental in bringing about unhappiness and misery to him. As such, he harbors ill feeling for them and cultivates the sense of enmity towards those, whom he suspects of perpetrating his misery or unhappiness. The worldly soul is thus conditioned to react to any given situation with the sense of craving or aversion.
It was mentioned in the last chapter that wrong perception, absence of restraint, indolence, defilement and embodiment are the main causes of the inflow of Karma. Craving and aversion lead the worldly soul to indulge in defiling instincts. Krodh, Män, Mäyä and Lobh are the principal defiling instincts. If a soul avoids them, it can stay equanimous in all the conceivable situations. It