Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 70

The Sacred Book of the Jains
63
has already taken possession of the soul? The answer to this is given in this verse, where it is laid down that by Nirjara we can free ourselves from the Karnic inatter which has already entered the soul.
What is Nirjara ? The destruction of Karmas is called Nirjara. This destruction may be of two kinds : Bhava-Nirjara and DravyaNirjara. Bhava-Nirjara consists of that modification of the sou 1 which preceds and favours the separation of Karmic matter from the soul. Dravya-Nirjara is the actual separation of the Karmic matter from the soul. In other words, Bhava-Nirjara is that state of the soul when the material particles arising from Karma disappear while Dravya-Nirjara is the disappearance itself.
Bhava-Nirjara is of two kinds: Savipaka or Akama and Avipaka or Sakama. That is to say, Karmas are destroyed in two ways: viz. (1) after their fruits are fully enjoyed and (2) through penances before such enjoyment of fruits. Every person is affected with good or bad Karmas, the fruits of which are enjoyed by them in existence in earth, heaven or hell according to the kind of Karma possessed by them. There is a fixed period of such enjoyment of the fruits of Karmas, and after the lapse of that period when the said fruits of
Karmas are fully enjoyed, a person is freed from Karmas which disappear of their own accord. This is what is known as Savipaka Nirjara (or destruction of Karmas after the enjoyment of fruits). This kind of Nirjara can happen to all beings, for all kinds of Karmas of all beings disappear in this manner after a proper period. As this disappearance takes place without the activity of a person, it is also called Akama (or un-intentional ) Nirjara.
The second kind of destruction of Karmas takes place when the sages practise penances, by the force of which the Karmas disappear even before their fruits are enjoyed. This is consequently known as Avipaka Nirjara (or destruction of Karmas without the enjoyment of their fruits). As such a kind of destruction can only be produced by intentional effort on behalf of a person, it is known as Sakama (intentional) Nirjara.
The soul is like a mirror which becomes dim when the dust of Karrma accumulates on its surface. By Nirjara this dust of Karma is reinoved and the soul attains clearness. The good or bad Karmas disappear either of their own accord without any activity on the part of a soul when their fruits are enjoyed in earth, heaven or hell, or by the effort on the part of a person consisting of practice of penances.