$JES 302 Jain Philosophy Level 3 Book

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 91

NAV TATTVA PART II : SAMVAR, NIRJARÄ AND MOKSHA Nirjarä (Eradication of Karmas) Eradication of previously acquired Karma is Nirjarä. This is similar to cleaning the inside of the house after closing the doors to prevent incoming dust, trash etc. Previously acquired Karmas that become operative get exhausted as they mature. When Karmas get exhausted on their own after giving the end results and no active effort was made to eradicate them, it is known as Akäm Nirjarä. This type of Nirjarä is automatic. Accumulated Karmas, which are not currently operative, continue to stay with the soul in a dormant state due to bondage. Efforts such as penance, austerity etc. can eradicate them before they become operative. This process of eradication by deliberate effort is Sakäm Nirjarä.
Jain scriptures lay a considerable emphasis on austerities, i.e. Tapa. In Tattvärtha-sutra, Ächärya Umäsväti states: 'Tapasä Nirjarä Cha' It means that Nirjarä can be achieved by Tapa or austerities. Jains are therefore encouraged to perform Tapa. Tapa is usually taken as and is equated with fasting. Jains therefore fast longer to achieve Nirjarä. It is generally overlooked that our scriptures have described 6 types of internal and 6 types of external Tapa. Fasting is only one of them. Three stanzas from the Panchächär Sutra, which are very pertinent in this respect, state as follows:
Internal and external Tapa laid down by the Seers is of 12 types. When they are observed while staying unperturbed and without any other consideration, it is known as Tapächär or code of austerity.
Fasting, eating less than needed, curtailing desires, relinquishing tasty foods, bearing physical pain and braving discomfort constitute the six types of external Tapa.
Repentance, reverence, rendering service, self-study, meditation and renunciation constitute the six types of internal Tapa.
When we talk of Tapa as a means for Nirjarä, we mean internal Tapa. External Tapa is important as long as it is helpful and is conducive to internal Tapa. In practice we hardly think of internal Tapa and usually feel content by observing fasts or Anashan, the first of the six external austerities. Ashan means eating and Anashan means non-eating or fasting. Thus eating and non-eating are physical phenomena. As long as the body survives, it is going to need food. The body can survive for some time without food. One however tends to get conditioned to eating at regular intervals. In order to inhibit this conditioning, it is useful to fast from time to time. Thus fasting is also very important.
The term 'Upaväs' that we generally use for fasting is not synonymous with Anashan. Upa' means closer and 'Väs' means abode. Thus Upavas really means abiding in proximity with or in tune with the soul. If a person sincerely tries to stay in accordance with the real nature of soul, he cannot indulge in any sense of craving or aversion. As such, he would stay away from all defilements and achieve a very high level of Nirjarä. Thus Upaväs in the true sense of the term amounts to right activity and is one of the important way to eradicate Karmas. We however hardly observe that kind of Upavas. It is wrong to believe that Upaväs can be observed simply by abstaining from food. When someone observes the penance of Upavas, he should spend his day in meditation, prayers, and spiritual activities.
JAIN PHILOSOPHY AND PRACTICE I
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