Sumati Jnana

SR No.: 012067
Original Sutra Author: N/A
Author: Shivkant Dwivedi, Navneet Jain
Publisher: Shantisagar Chhani Granthamala
Publication Year: 2007
Total Pages: 468
Language: English, Hindi
Classification: Smruti_Granth & Articles
File Size: 14 MB

Page 38

15
Nudity of Jain Monks absorbedness and spiritual happiness. Internally it is a process of getting detached form all kinds of complex and knots. This process of sublimization is completed in phase not in one instance. Any thing is visible clearly in its natural form while the outer covering in removed. Alongwith remaining external clothes Jain monks continuously made efforts to eliminate the internal bearings i. e. karma. According to Jain philosophy the course of good or bad punishment or reward, favourable or unfavourable and all other happenings are due to Karmas which have capacity of producing their effect at some time upon the person who has generated it. Karma is something quite, real, subtle matter that is attracted and assimilated by reason of certain foreign elements in the person, such as delusion, lust, anger, pride, deceitfulness and greed. The world space is throughout filled with material bodies. Some of these are minute and some of these are perceptible to senses. Of these minute forms, some have the peculiarly necessary constitution which would make them fit to be Karmas. These are called Karma-Varganas, which are physical molecules of a particular constitution which gives them the tendency to be attracted by Jivas i. e. living beings. When soul, out of desire, aversion and corruption of knowledge and will, experiences affective states pleasant and unpleasant, then because of very same states, the self gets bound by karmic matter of various kinds. This karmic matter has been categorized into following eight categories according to their nature: 1. Jnanavarniya - The veil round the pure consciousness. 2. Darsanavarniya - That which corrupts perception and belief. 3. Mohaniya - a sort of spiritual intoxication, interfering with cognition and will. 4. Vedaniya - Feeling of pleasure and pains. 5. Aayu
- determines the duration life. 6. Nama
- determines the generic and the specific characteristic of a Jiva. 7. Gotra
- conduct of the soul coming down form generation to generation. 8. Antaraya - debarring or preventing from achieving anything.
All these eight karmas act like curtain and make hindrance to see the true nature of the soul. The nudity of the body can be obtained within no time but of soul, it requires the practice of self-visualization.
There is a popular proverb in Jain mythology that Bharat Ji ghar mein vairagi ......... i.e. emperor Bharat, the son of Lord Adinatha had developed detachment attitude towards worldly things and reduced passions while he was at home. As soon as he removed clothes and other bearings, immediately attained Moksa i. e. liberation within, Antarmuhurat time. The story of emperor Bharat give a great message that addition of right perception and right character to nudity takes to high peaks.
In modern times when it is impossible to give up all worldly things, at least utilization of things can be minimized. Internal detachment automatically reduces external attachment. At the end of life, the Sallekhana happens to be climax of nudity. Sallekhana is making the
physical body and the internal passions emaciated by abandoning their sources gradually at