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 27

Chapter 12 NAV TATTVA: OTHER FACTORS CONDUCIVE TO NIRJARÄ
Pranihanti Kshanärdhena, Sämymälambya Karma Tat; Yanna Hanyännarastivra, Tapasä Janmakotibhih
Yogshastra (Atmajnan Sadnanapath
P.202)
Karma, which cannot be destroyed by observing the acute austerities for billions of lives, can be destroyed within a moment by resorting to equanimity.
It would have been seen from our discussion so far that the termination of Karma is Nirjarä. We have mentioned two types of Nirjarä, viz. Akäm Nirjarä and Sakäm Nirjarä. Karma, that becomes operative, falls off and terminates after extending the appropriate consequences. That type of termination is automatic. Soul has not to make any effort for that. It is therefore called Akäm Nirjarä. That denotes coming to the end of some Karma without any deliberate effort or the intention to terminate the same. All the worldly souls have been undergoing that type of Nirjarä since the time immemorial. But while bearing the consequences of such operative Karma, one happens to indulge in the sense of craving or aversion for the situation that he begets by virtue of that Karma. As such, he acquires new Karma while achieving Nirjarä of the operative Karma. Akäm Nirjarä therefore does not help in getting rid of the bondage.
In the case of Sakäm Nirjarä, one is desirous of getting freed from the bondage. He therefore stays in equanimity and does not indulge in craving or aversion while bearing the consequences of the operative Karma. As such, he does not acquire new Karma while bearing those consequences. The bondage of Karma is thus eradicated by undergoing Sakäm Nirjarä. Our present discussion is concerned with that type of Nirjarä.
We have seen in the last chapter that different types of Tap, if rightly performed, can serve as the excellent means for achieving Nirjarä. In this chapter, we want to discuss other aspects for achieving it. Aside from the bondage arising from soul's embodiment, the principal factors responsible for causing the bondage are wrong perception, lust for sense pleasure, defilement and indolence. Right perception, restraint, detachment and vigilance are the factors that counter those causes and are the means for achieving Sakäm Nirjarä.
The wrong perception arises on account of ignorance of soul about itself. Consciousness, that manifests itself in the form of knowing capability, is the essential attribute of soul. That attribute does not belong to the lifeless objects. Our body by itself is lifeless, but its mechanism is helpful to the intangible soul for manifesting itself. A soul abides in a body that is destined by its operative Karma. The body displays the quality of consciousness as long as the soul so abides. Such body is therefore treated as alive. As soon as the soul departs from it, the body loses the consciousness and is treated as dead. It starts disintegrating and is cremated for quick disintegration. Bodies of our most beloved ones are not exceptions to that.
All of us have witnessed this difference between life and death and we know for sure that connection of the body with the soul does not last forever. We are, however, prone to think that death would somehow not overtake us and we lead the life, as if we are not going to die. In this connection, there is an interesting anecdote in Mahabhärat. During the period when Pandavs were in exile, once Yudhishthir became thirsty and sent Nakul to look for water. Nakul spotted a lake a little away. As he approached the lake, he heard a voice warning him not to take water before answering some questions. Ignoring the warning, Nakul tried to get the water and was instantly dead. As he did not return, Yudhishthir sent Sahdev after him. He came to the same place. He also tried to get water ignoring the voice and was dead. Arjun and Bhim followed them in succession and met the same fate. Then Yudhishthir went there. He was wise enough not to ignore the voice. He therefore expressed his willingness to answer the questions. One important question was: 'What is the biggest amazement of the world'. Yudhishthir replied that death is a certainty for every being. The people, however, behave as if they are not going to die and that