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Mechanics of Change
( 121
ving suitable penances before their actual fructification. The first method is known as "Akáma-nirjara' while the second as Sakāma-nirjara'. In the first method the karmas are exhausted themselves on their fructification. There are two main drawbacks of this method, namely -- (a) we do not know when the past karmas would fructify and it may also be possible that they may not fructify during the present life, (b) If the fruits of the past karmas are not received with equanimity and objectivity and if the self is affected and agitated by good or bad fruits respectively, it carus further karmas. Thus while exhausting past karnas the self carns some fresh karmas. It is for these inherent defects of ‘Akama-nirjara' method, i. e., the passive method of shedding the karmas that the seers have recomincinded the second method of ‘Sakyma-nirjara', i. c., active method of shedding the karinas. This is the method of shedding of karmas by positive efforts. It is like ripening a fruit by artificial means, instead of allowing it to ripe in natural course. The positive efforts are through penances, called Tapas'. These penances are of two types, namely - (a) Abhyantara Tapa meaning Internal or 'Inward penances', (b) Bāhya Tapa meaning External or 'Outward penances'. 'Inward penances'1 are classified as —- 1. Pra yaścitta ( atonement of sinful acts ), 2. Vinaya ( reverence or politeness ), 3. Vaiyavrtya ( service to saints and elders ), 4. Svädhyāya ( scriptural study ), 5. Vyutsarga (abandonment of passions etc. ), 6. Dhyana ( meditalion ). The whole range of internal penances' is mental and psychological, which leads to the transformation of mental attitude towards life and its problems. This transformation is styled as “Penances' which shows that in Jaina terminology the expression 'penance' is not confined to physical and sensual restrains only. At every stage of philosophical reasoning the Jainism has cmphasised the prime importance of 'Bhava',
1. "प्रायश्चित्तविनयवैयावृत्त्यस्वाध्यायव्युत्सर्गध्यानान्युत्तरम्',
Tattvärtha-sútra, IX. 20.
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