Spiritual Code and Restraints

SR No.: 007628
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 69
Language: English
Classification: Book_English
File Size: 333 KB

Page 19

Kashäy, meaning the defilement pertaining to anger, arrogance, deception and greed, iii) Vikathä meaning unnecessary talks pertaining to politics, nation, food and sex, iv) Nidrä, meaning excessive sleep and v) Pranay meaning too much attachment. These aspects tend the people to remain indolent and thereby lead them away from seeking the well being of soul. Every aspirant is therefore required to avoid these types of indolence and to practice the spiritual code with vigor and enthusiasm. The verse from the Panchächär Sutra, quoted at the top of this chapter, therefore states that the spiritual aspirant needs to practice the code vigorously and without limiting or restraining his energy and capability.
This leads us to a controversial aspect. It is contended that Jainism being Karma-oriented, it believes in the inexorable law of Karma. If the living beings get different types of situations as the result of their Karma, there would be no escape for them but to bear the consequences of their Karma. Jainism is thus viewed as endorsing inactivity and discouraging the energetic effort. How can we reconcile that view with the description of Viryächär? This question is closely associated with the controversy between Prärabdha and Purushärtha or destiny vs. endeavor. let us therefore consider it here.
Prärabdha or destiny is usually seen as resulting from Karma, while Purushärtha is viewed as the endeavor to overcome such destiny. Thus, Prärabdha and Purushärtha apparently seem to be contradicting each other. Really speaking, both of them are only different facets of operative part of Karma. Prärabdha denotes the consequence of Poorva or earlier Karma, while Purushärtha represents the Vartamän or present Karma. While describing the nature of Karma, Jainism does emphasize that if the bondage of an earlier Karma is not very strong, its impact can be modified by undertaking the opposite type of Karma. Thus Vartamän Karma can have an edge over Poorva Karma.
Viryächär asks us to undertake intensive Vartamän Karma for overcoming the impact of Jnänävaraniya, Darshanävaraniya, Mohaniya and Antaräy Karmas, acquired earlier. One would be successful in overcoming the same to the extent the bondage of earlier Karma is not too strong. There is therefore no scope to contend that we are helpless victims of the earlier Karma. Viryachär lays down that one should try his best to gain right knowledge, right conviction and right conduct. That applies to observance of austerities as well. Thus all the aspects of spiritual code need to be observed with the utmost vigor. And, exercising of vigor is itself Purushärtha.
PART - 2
THE RESTRAINTS
Chapter 6