ISJS Jainism Study Notes E5 Vol 02

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 66

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Bandhahetvabhavanirjarābhyām Krtsnakarmavipramokṣo moksah, Tattvärtha-sūtra, X/2
28 Tadnantaramüradvam gacchtyälokäntät, Tattvärtha-sutra, XI.5
INTERNATION
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SELF STUDY IS THE SUPREME AUSTERITY
Farenga
Karmas. A person who understands the real nature of the self and the futility of attachment to objects of the world will have right knowledge and thereby acquire the ability to destroy the Karmas due to his purity of thought and action. He alone will be able to cast away his Karmas, who on an account of his right knowledge contemplate on the self with full concentration. The force which right belief, right - knowledge and non-attachment generates becomes the course of premature shedding of Karmas. Pursuit of self-absorption results in shedding karmas by thoughts (Bhāva-nirjarā) first followed by Karmic shedding (dravyanirjarā).
STUDY NOTES version 5.0
STUDIES
7.0 Mokşa (salvation / liberation)
The last verity of the seven verities is called Mokṣa. This is the ultimate goal of every religious practitioner like Sadhu, muni or monk. When the self is freed from the bondage of Karma and has passed beyond the possibility of rebirth it is said to have attained mokṣa. Moksa is the highest ideal to be attained by the self at the time of perfection.27
ਸਾਲ
Owing to the absence of the cause of bondage and with the functioning of the dissociation of Karmas, the annihilation of all Karmas fully is Liberation.
No new karmas flow in owing to the absence of causes such as perverted faith and as on. And the already acquired karmas fall of gradually in the presence of causes that lead to dissociation of Karmas. Owing to the absence of the cause of bondage and the functioning of dissociation indicate the case denoting liberation. Therefore Liberation is the total destruction of all Karmas at the same time, after leveling down the duration of all the remaining there Karmas, so as to be equal to that of the age determining Karma (Ayusyakarma). The final stage of self-realization is the stage absolute perfection in this stage of Sukladhyāna. This stage lasts only for the period of time required to pronounce five shorts syllables. At the end of this period the soul attains perfect and disembodied liberation. This is a stage of perfection. However, the Jain conception of mokṣa does not obliterate the individuality of each soul. It is neither merged nor is identical with anything higher than itself. Its individuality is not lost. This is the permanent personality of the soul even in the state of perfection immediately after attaining release from all Karmas the soul darts up to the top/summit of the universe.28
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