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COMPENDIUM OF JAINISM
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 ahimsā. 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.
Nirjarā
150
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 Nirjarā. 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-Nirjarā; it may take place due to penance also. The destruction of Karmic matter itself is known as Dravya-Nirjarā. Nirjarā is therefore of two kinds.16
The fruition of Karmas is either involuntary or by deliberate efforts (Sakāma or Akāma). Certain Karmas of beings in the four states of existence fall off after they are suffered or enjoyed for the period of their duration or maturity. Dissociation by conquest through exertion of one's own efforts is of the second kind.
Umäsvāmi has stated that dissociation of Karmas takes place by penance or austerity also.17 He has dealt with Samvara and Nirjarā together in some of the sutras since the same austerities, conquests, regulations and religious practices are both conducive to stoppage and to release as the case may be. Ascetics and spiritually developed human beings practise various kinds of austerities and religious practices which result in the disappearance of the Karmas even before their fruits are enjoyed. Since Nirjarā takes place without the enjoyment of their fruits, it
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