Jainism Eternal and Universal Path for Enlightenment

Author(s): Narendra Bhandari
Publisher: Research Institute of Scientific Secrets from Indian Oriental Scriptures Ahmedabad

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Jainism : The Eternal and Universal path for Enlightenment
remain dormant for variable periods? It is because the consequences of karmas are not allowed to be faced in an approximate manner. Therefore one has to wait till the physical conditions or situations are suitable and are precise for karmas (nm karma, gotra karma etc) to satisfy with exactitude before the consequences of other karmas can fructify? A million combinations are required for the karmas to arise so that the consequences could precisely match them. Science of karma is an exact science. Its fructification then is a statistical phenomena, waiting in search for the right combination. Some times the conditions can be met immediately and suitable results may be quick to follow whereas in other case it may take time for exact conditions to be met and the consequences may be much delayed.
The various important group of karmas are as follows:
1. Jñ 'n Ivar Siya (Wisdom deluding) karma: The most serious is the jn?navaraiya
karma as it blurs the acquisition of true knowledge, which is the basis of Mok-a. Once one is convinced that the life has the purpose of attaining Mokra, search of truth is the only way and all the souls (jiva) are entangled, then one follows the path of Ahimsa (non-violence) in thought, speech and deed and acquires manah pary?y and Keval jñin. Keval Iñin is omniscience or anant jñ -n, a state when one knows everything, not through sensory organs but in a supersensuous way. Daran var sîya (perception deluding) karma: It blurs the acquisition of correct perception through sensory organs and mind as also the extrasensory perception. Once one perceives the existence of soul and the six cardinal truths (Chapter 2) and has full faith in laws of karma, this delusion ends and one acquires samyak
Dar an. Understanding Anekintavédis essential for attaining samyak Dar an. 3. Vednîya karma: It determines the potential for suffering pain or pleasure. When
one has mastered the mind to remain calm and detached to worldly events then this karma is eliminated. Mohanîya karma: This karma is acquired due to attachment with the worldly possessions and pleasures through mly? (physical attachment), krodha (anger), mada (pride, ego) and lobha (greed, possessions). It can be called charitravar afya karma, which inhibits just and proper conduct. When one has mastered total detachment and follows the path of total forgiveness to all living beings than this karma is eliminated. In practice, krodha, m?y?, mada and lobha can not be just stopped because mind can not exist in vacuum, and therefore they should be