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JAINISM
247 less in its movements, keep it bound to its respective forms of existence for the period fixed, 103 kinds of Nama-Karma, which, like a sculptor, impart bodily proportion, colour, etc., 2 kinds of Gotra-Karma, which, as a potter classifies his jars according to their quality etc., impart position and rank, and 5 kinds of Antaraya-Karma, which, like a royal treasurer, who refuses to pay out the sum of money promised by the king, hinder man from enjoying his due share.
Thus, the Karmas force the self into its due body, into its due class of beings, fix its life-time, and force it to undergo its due sufferings and its due pleasures, force it-indirectly-to heap up new Karmas incessantly, in place of the old ones consumed, by calling forth ever new reactions and activities.
It is logical that the Soul can get rid of its Karmas by two means, viz., by consuming the old Karmas (Nirjara) and by hindering new Karmas to be bound (Samvara). The consumption of old Karmas takes place automatically, by daily suffering and enjoying (Akama-Nirjara); but self-inflicted suffering, by practising the 12 kinds of inner and outer austerities, considerably aids and quickens the process (Sakama-Nirjara).
The best illustration of what true Sakama-Nirjara is, offers the life of the Jain ascetic with its various penances. On the other hand, it beautifully exemplifies also the essence of Samoara with its minute prescriptions as to the avoidance of even the slightest injury of life, of even the slightest untruth, the use of even the slightest thing that has not been expressly given, of even the most insignificant form of unchastity, and of attachment even in its most harmless form. Besides keeping these five Mahavrata or Great Kows, which form part of the 5 fold Charitra or monastic conduct, the ascetic, striving after Samvara, has always to be careful to act in accordance with the ideas of the Tirthankaras, with reference to his external movements (the 5 Samitis), he has to control his inner nature (the 3 Guplis), has to comply with the lenfold Standard of the real ascetic (the Dasavidha Yati-Dharma, which prescribes Forgiveness, Humility, Simplicity, Purity, etc.), he was continuously to
turn over in his mind the 12 reflections (as to the instability of Shree Sudharmaswami Gyanbhandar-Umara, Surat
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