First Steps to Jainism Part 2

Author(s): Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur

Page 45

The Doctrine of Karma 31
dage does not arise. The Prevention or Sanwar is essential stage on the path of spiritual liberation and also prescribes the best path to be followed in human life to achieve greatest good of greatest number. It has been given place in seven fundamentals (Tatva) of Jainism and has been dealt with as such (in Pt I). In short it requires nonindulgence in all such activities that may result in Influx (Asrava) and bondage (Bandh) and to follow a positive way of life which will automatically lead to prevention. The activities to be avoided are of forty two types listed earlier, (though differently listed elsewhere but implications are the same). The positive acts include 3 Gupti, 5 Samity, 10 Dharma, 12 Bhavanas, overcoming 22 Parishal, 5 Charitra, 12 Tapa dealt with in Pt.I.
So far as the discussion of Karma is considered Prevention (Sanwar) is denial of Influx (Asarav) of Karma and all its species and categories. Thus when Prevention is achieved further influx and bondage of Karma into the soul is stopped. The way then becomes clear to shed the accumulated Karma and such shedding is known as Nirjara or Separation.
33. Nirjara or separation--This has also been discussed in Pt. I as part of Seven Fundamentals. From the angle of Karma it may be added that once the bonded Karma have given their fruit according to the Bondage, (in respect of Nature, Duration, Intensity and Quantum) coupled with other circumstances like voluntary efforts, it falls apart from the soul leaving it for good. In another way Karma ban be separated from the soul by Penance which is of twelve types and which has also been discussed at length in Pt. I as part of Three Hallmarks of Jainism. With the total separation (Nirjara) of Karma, further Bondage and Influx having been stopped already, the path is clear for complete liberation or Moksha or Mukti
This path to complete liberation lies through omniscience (Kevalya) which is first achieved by complete destruction of the four Ghatia Karmas i.e. (1) Deluding (Mohaneeya), (2) Knowledge obscuring (Gyanavarnia), (3) Perception Obscuring (Darshanvarnia) and (4) Obstructing (Antaraya). These four suppress the intrinsic attributes of the soul and out of these Deluding (Mohaneeya) Karma should be the first to end which is followed by destruction of the other three. This enables the soul though embodied to shine
in its full glory and powers of Absolute Rationalism (Kshyayik