Jaina Philosophy Historical Outline

Author(s): Narendra Nath Bhattacharya
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

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152 Jain Philosophy in Historical Outline
thāpana), to practise non-violence and other virtues (parihāraviśuddha) to control passions (sukṣmasamparyāya) and to follow the five rules of conduct (yathākhyāta). The Jain texts are not unanimous in the interpretation of all these. There are twelve kinds of Anuprekşā or Bhāvanā, i.e., meditation--anitya (all things are transient), aśaraņa (there is no shelter for anyone), samsāra (the cycle of rebirth), ekatva (every one is unaccompanied), anyatva (reality of the soul as separate from the body), aśauca (the body should be despised), ásrava (thinking about the evil influence of passions), samvara (reflecting on the way to stop the influx of Karma), nirjarā (thinking about performing austerities), loka (thinking about the universe), bodhi (belief in the possibility of getting better) and dharma (belief in the truth of the creed).
Bandha: The seventh principle of the Jain philosophy deals with the bondage of the soul to Karma. It is what binds the soul to the body. It is caused by the union of the soul with pudgala. There are four ways in which such bondage takes place. These ways have been classified according to their nature (praksti), duration (sthiti), intensity (anubhāga) and mass (pradeśa). The states of thought which condition the accumulation of Karma are called bhāvabandha and the actual bondage of the soul is technically called dravyabandha. It is on account of the former that the actual connection between Karma and the Jiva takes place. The real connection of the Karma with the Jiva is like the sticking of the dust on an oily cloth. If oil is spilled on a cloth, dust will easily adhere. The cloth represents the Jiva, the oil the passions, transgressions and activities (Kaṣāya, Pramāda, Avrata, Yoga), and the dust, the pudgala. Thus bandha is caused by wrong belief (mithyādarśana), non-renunciation (avirati), carelessness (pramada), passions (kaşāya) and vibrations set up in the soul through mind, body and speech (yoga).
Nirjară: It is the purging off of the Karmas, and of two kinds bhāva and dravya, the former meaning the change in the soul by virtue of which the Karma particles are destroyed, and the latter, the actual destruction of the Karma particles either by the reaping of their effects or by penances before their time of fruition, called savipāka and avipaka Nirjarās respectively. One of the chief ways
Icf SBE, XLV, pp. 9ff, 130ff, 186, 276ff.. 330. 2DS (Vrtti), 30ff.; VP, XVI, 44.
TTDS, VII, p. 1. "ibid, IX, 47.