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THEMES OF SOTERIOLOGICAL REFLECTION
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picious. To contemplate on the merits and demerits of these two types of eradication of karma is called reflection on nirjarā (nirjarāyā gunadoșabhāvanam nirjarānuprekşā).78 The karmas are the seeds of existence-in-flux (samsāra); reflection on nirjarā inspires the aspirant to annihilate those seeds and leads one on to the threshold of ultimate Release.
Incidentally we may here refer to the Buddhist theory of four Right Efforts (samyakprahāņāni). One of the these relates to the process of abandoning or getting rid of the impure roots of karma. One is recommended to make right and strenuous exertion or effort to be free from those evil karmic phenomena which have already arisen (utpannānāmakusalamülānām dharmāņām prahāņāya).79 II. X. LOKĀNUPREKSĀ
The nature of the universe is recommended as an object of reflection with a view to cultivating wisdom. The Jaina view of the structure of the universe is more or less peculiar to Jainism. The shape of the universe is believed to resemble a man in standing posture with outstreched legs and with the hands resting on the hips. This position is said to be static.80 The universe is called loka because it is filled with
sentient beings. It is surmounted by the abode of the released souls. Each being has been wandering below the abode of the siddhas across the length and breadth of the universe for numerous existences. All the hells and heavens are located in the universe which is composed of the upper, the middle, and the lower regions and is bounded by the three atmospheres (gross air, vapour and thin air). One is asked to contemplate on the fact that one has been born repeatedly in different regions suffering the consequences of one's karma.81
As an atheistic system of thought, Jainism teaches that this universe has neither any creator nor any supporter. The theory of creation of the universe by God or Isvara is criticized and rejected also by Buddhism and the Sānkhya. According to Jaina texts, the universe is begin ningless, eternal and self-existent. It is eternal because its constituent elements or substances are eternal even though they are always undergoing change and modification.82 The self is involved in the course of existence-in-flux in
78. Sarvarthasiddhi on IX. 7, p. 318, Tattvārthavārttika on IX. 7, p. 603; Kárttikeyānupreksa, verse 104.
The Commentary refers to these two types as savipäka-nirjarā and avipāka-nirjara. 79. See Dharmasamgraha, Section 45; Arthaviniscayashtra, Section 14. 80. Yogaśāstra, IV. 103; Yaśastilaka, II. 138. 81. Praśamaratiprakarana, verse 160. Tattvārthasūtra, III. 1-2 with commentaries of Pūjyapāda and
Akala ka. An elaborate account of the Jaina theory of loka is given in the Kartikeyānupreksa,
vv. 115-283. 82. Jhanarnava on lokabhāvana, verse 4; Yogaśāstra, IV. 106; Kārttikeyānupreksā, verse 115; cp.
Bodhicaryāvatāra, IX. 119-126; Tattvasangraha, chapter II on iśvarapariksa. A short text called the Isvarabhangakarika by Kalyanarakṣita exists in the Tibetan version in Tanjur, Text No. 5745 in Peking Edition of the Tibetan Tripitaka.
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