________________
148
I am the Soul
At the first instance it binds, at the second it inflicts, and at the third it self-destructs. Thus after the chain of bind - touch - rise - hurt and self-destruction of karma, the jiva becomes free of Karma. Then as the Yoga is dissolved and the Ayogi state is reached, the jiva immediately attains Moksa - siddha state.
Thus, to stop the five types of Asrava, the jiva needs to get into five types of Samvar feelings. With these thoughts the jiva attains purity and at the end Siddhi.
The binding of karmas that arrive due to good-bad thoughts, with the Atma is bondage - bandha (au). It is not that both are literally tied up together. But the jiva with karma attracts karma and karma gets attached to karma to form a shroud over the strength of the jiva. The jiva does have the strength to break this shroud and emerge. If the jiva desists from feelings of attachment etc., and remains in its true-form, in the natural disposition of knowledge, then the karmas just cannot come and attach to the Atma. But the jiva which transits into affected disposition tends to attract karma and later behaves as if it is entirely in the form of karma itself.
Such behaviour of the jiva has led to the belief of the bondage of karma and jiva. It has been explained with the similitude of the binding of milk and water or iron-ball and fire. The soul and the karma have merged as if milk with water. But with effort they can be split. The fire that enters the iron-ball can also be separated by dipping into water. Similarly the jiva can also be freed from Karma. This is the plus point of the jiva.
The principle of Nirjara (Fift) is exclusive to the Jain tradition. None of the theisitc philosophies of India have been able to explain the concept of nirjara in spite of having accepted the Atma - the soul and Parmatma - the supreme soul.
Nirjara is withdrawal. When withdrawal is incomplete it is Partial (311191F) nirjara and when the withdrawal is complete it is
Jain Educationa International
For Personal and Private Use Only
www.jainelibrary.org
