Jaina Path of Ahimsa

Author(s): Vilas Sangve
Publisher: Bhagwan Mahavir Research Centre

Page 23

The Jaina Path Of Ahimsa
passions. The union of spirit and matter does not imply a complete annihilation of their natural properties, but only a suspension of their fuctions, in varying degree, according to the quality and quantity of the material absorbed.
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Thus, the effect of the fusion of the spirit and matter is manifested in the form of a compound personality which partakes of the nature of both, without actually destroying either.
V. Samvara :
Effective states of desire and aversion, and activity of thought, speech or body are the conditions that attract Karmas, good and bad, towards the soul. When those conditions are removed, there will be no Karmas approaching the Jiva; that is complete Samvara a sort of protective wall shutting out all the Karmas is established round the self.
Thus Samvara is the stoppage of inflow of Karmic matter into the soul. There are several ways through which the stoppage could be effected.
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VI. Nirjará :
Nirjara means the falling away of Karmic matter from the soul. The soul will be rendered free by the automatic falling out of the Karmas when they become ripe. But this is a lengthy process. The falling away may be deliberately brought through the practice of austerities.
Thus, Nirjara is of two kinds. The natural maturing of a Karma and its separation from the soul is called Savipāka Nirjarā and inducing a Karma to leave the soul, before it gets ripended by means of ascetic practices is called Avipāka Nirjară.
VII. Moksha :
Moksha or liberation is the freedom from all Karmic matter, owing to the non-existence of the cause of bondage and the shedding of all the Karmas. Thus complete freedom of the soul from Karmic matter is called Moksha.
Moksha is attained when the soul and matter are separated from each other. The separation is effected when all the Karmas have left the soul, and no more Karmic matter can be attracted towards it.