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Essence of Jainism
reap Dharma by actions approved by the noble and laid down by the Scriptures; thes: lead one to Svarga. But even this Dharma deserves to be cast off just like Adharma. They hold that there is a fourth independent Puruşārına, entitled Mokşa, liberation. They firmly hold that this liberation is the only aim of life and all karmas-whether of the nature of Punya or Papo-are contemptible. It is not true to state that annihilation of karma is not possible; even that is possible through effort. Wherever Nivartaka Dharma is mentioned, we come across the same view. When abstention from korma is possible and desirable, according to their belief, they had to state that the cause of the birth of Karma was quite the reverse of wliat the first view laid down. The view laid down that the root cause of Dharm and Adharma was not in the social prescriptions and prohibitions, but in ignorance and attachment and jealousy. Man's conduct may be in tune with that which is approved by the noble and duly laid down by the Scriptures; it leads only to Adharma if it is born of ignorance as also attachment and jealousy. The distinctions between sin and merit exist only for those whose vision is gross and superfluous. In reality both Punya and Papa are born of ignorance as also attachment and jealousy; they costitute Adharma and are contemptible. This view of those who believed in a state of Nivartaka dharma-a state of actionlessness was not social; it conduced to development of the individual.
. When this view accepted annihilation of Karma and liberation as a Puruşārtha, it had to ponder over the causes that led to annihilation of Karma and rise of liberation.
The causes that annibilate Karma were fixed by it as a result of this line of thought and this was precisely its dharma of actionlessness. Thus, the directions of Pravartaka dharma and Nivartaka dharma are diametrically opposed. The aim of one was establishment of the social order while that of the other was attainment of happiness par excellence. The latter therefore pertains only to Ātmā. Only the path of Nivartaka Dharma is kuown; in other words as the path of the śramana, the Parivrātaka, the Tapasvi and as the path of Yoga. The view fixed up that complete annihilation
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