Jain Journal 1969 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 59

102
JAIN JOURNAL
to be observed which provide the core to his integral yoga.47 By means of such an integral yoga the process of evolution progresses. When it is conditioned like this, it is very difficult to conceive it as universally necessary. For, one who does not take pains of practising yoga or contrarily indulges in evil deeds, does he of necessity attain perfection ? In the opinion of Sri Aurobindo such being will definitely not progress. Then is it evolution or a mere change within this interval ? absence of progress it is very difficult to suppose any kind of evolution. Hence its universality as emphasized by Sri Aurobindo, is a matter of doubt, for it is not automatic and un-conditional in itself. The evolution in the eyes of Kundakunda is the change-qua-resistance (sanıvara) which pre-supposes right knowledge, right faith and right conduct. In the light of right knowledge and right faith, the resistance to evil takes shape as right conduct. Hence the three jewels of right knowledge, right faith and right conduct lead to the ultimate goal of salvation.48 So the Jaina notion of evolution presupposes the process of resistance (samvara) and resistance pre-supposes the three jewels. In other words, the system of evolution is a dynamic embodiment of right knowledge, right faith and right conduct of the spirit aiming at perfection.
Sri Aurobindo, as a matter of fact, did not forget the importance of samvara while trying to forge a link with contemporary western philosophy mostly based on evolution. He did provide a due place to it in his theory of integral yoga. What one has to do in practising yoga is to prepare himself for the descent of the Super-Light and thereby to be transformed into that. This preparation is, nonetheless, a state to withstand all the external disturbances, thereby preserving equanimity of the self. And this is also the content of samvara. Though Kundakunda does not believe in the descent of any Super-light from any super source, yet implicitly he conceives that the Super-Light evolves from within. That light dawns, when samvara is practised and nirjarā is constant. Thus samvara is to prepare the ground, and nirjarā is to cause the unfolding of the Super-Light. The integration of both the categories transforms the whole personality into a magnanimous state of salvation. The source of this Super-Light lies within and not without.
On the Annihilation ( Nirjarā) The What
The separation of kārmic energy from the soul's reality after due maturity is called annihilation (nirjarā) of karma.49 In other words,
17 Lett. S.A., pp. 111, 113, 124, 131, 141, (Vol. I); pp. 36 to 38 (Vol. II) 48 T.S., 1-1. 49 D. Anu., 103.