Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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The root-cause of all evil is wrong belief and the rise of passions which lead to endless mundane existences, and lack of self-restraint. They hinder higher stages of spiritual development. Stoppage is brought about by control of the activities of body, mind and speech. One ought to regulate oneself in normal activities like walking, eating, sitting and sleeping so as to avoid injury to minute organisms. A regular and meticulous practice of the ten virtues (see chapter 12) or duties awakens the inner consciousness of purity of thought and action. The various types of reflections discussed in chapter 12 are helpful in cultivating mental and spiritual qualities of the highest order. They open the vast vistas of real knowledge about the Self and the transitory nature of the material world. They clear our delusions and free us from attachments of all kinds, personal and material. Contemplation over the miseries of mundane existence enables us to distinguish the real from the unreal. In this transient world, the ten virtues alone stand out as our real guides and philosopher. To reflect on the Self as separate from the body convinces us that the latter is only a receptacle of impurities. Constant devotion to religion and practice of rules enjoined by it can create a barricade against the new karmas.
Afflictions ought to be endured to make us unshakable in our faith. Those who face different kinds of afflictions with equanimity will not swerve from the paths of truth and ahimsa. In order to stop the influx of fresh karmas, observance of external and internal austerities is essential. Expiation, contemplation, pious services to the ascetics and the members of the fourfold community, study of scriptures and renunciation are all the means of acquiring internal purity.
Nirjara or Shedding of karma
When the influx of new karmas is stopped in the manner discussed above, a question naturally arises as to what happens to karmas which have already infiltrated into the soul? The process by which the karmas are made to fall off is called nirjara. In one sense it is destruction of the karmas. When the disappearance of karmic matter takes place after the fruits of the karmas are enjoyed or suffered, there takes place what is called bhava-nirjara; it may take place due to penance also. The destruction of karmic matter is known as dravya-nirjara. Nirjara is therefore of two kinds.
The fruition of karmas is either involuntary or by deliberate efforts (Sakaama or Akaama). Certain karmas fall off after they are suffered or enjoyed after the period of their duration or maturity. This is sakaam nirjara. Dissociation by conquest through exertion of one's own efforts is of the second kind.
Umasvami has stated that dissociation of karmas takes place by penance or austerity also. He has dealt with samvara and nirjara together in some of the sutras since the same austerities, conquests, regulations and religious practices are both conducive to stoppage and to release of karma as the case may be. Ascetics and spiritually developed human beings practice various kinds of austerities and religious practices which result in the disappearance of the karmas even
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