Jain Journal 1969 10

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

Page 60

OCTOBER, 1969
the release of spiritual energy from the cage of karmic knots after completion of its destined period is called annihilation. It is a state of freedom from bandha in certain respects, or a sort of elevation of the soul out of the clutches of karmic inertia.50
The Why
The categories of bandha and nirjarā have a close affinity with each other. Bandha implies the association of two separate entities. Association implies certain bond of mutual relationship. Bond implies the intensity of their reciprocity and intensity determines the age of the association or bandha of the particular karma. When every instance of bandha has a definite age, it is natural to conceive the state of nirjarā at the expiry of the age of bandha. Therefore, there is nirjarā because there is bandha, while both are mutually exclusive. Nirjarā becomes potential at the time of bandha, because it represents the originality and purity of the substance, and in every case the purity is the basis of all the impurities. The latter cannot survive without the former. Impurity is the passing phase, while purity is ever-living. Yet impurity is not unreal at the time of its manifestation. When it appears, the purity lies in its potential side. As soon as it passes away, the purity becomes actual. Hence the non-existence of bandha is nirjarā. Nirjarā is, therefore, positive-qua-negative; for it lies in the positivity of the spirit and in the negativity of the karma. Thus the impurity of karma is negatived and the purity of the self is established. So after bandha, nirjarā is inevitable. What is born definitely dies.51 Hence the birth of bandha entails its death also. And this death is called nirjară.
103
From the viewpoint of bandha, nirjarā is the non-existence of the bandha, but Kundakunda does not admit its non-existence absolutely. Non-existence of bandha is, therefore, integrated with the existence of non-bandha. Thus exposing the first fold of syādvāda, i.e., 'relatively is' (syād-asti), nirjarā subsists on what is not bandha, i.e., on the purity of the soul. So bandha is a state of impurity, hence passable into the region of nirjara which is the symbol of purity. Thus nirjara is automatic to the soul that is under the imprisonment of the bondage of karma. But one who still does not eliminate the cause of bandha can never get released in spite of nirjarā taking place from time to time. In the presence of the continuous chain of bondage, nirjarā loses its charm and significance.
50 A. Kh. K. kavya, 133
51
Ssr., 216.