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A SOURCE-BOOK IN JAINA PHILOSOPHY
after completing the duration time) is the regular process, and it pertains to all the mundane souls; because all the previously accumulated karma-pudgalas sheds off themselves after the specified duration of time, giving their effects (good or bad) to the jiva. So this type of nirjarā should not be regarded as the element of nirjarā; because it does not help jīva to get salvation. The other type of nirjarā. i.e., shedding cff the karmas by effort, is possible by penances, vows etc. Really, this must be called as principle of nirjarā; because it is the cause of salvation. Thus there is basic difference in the cause and effect of both types of niriarā 1
Hence it may be concluded that the annihilation of karmas due to penances, vows etc., is sakāma nirjarā.
The wet cloth dries up sooner, when we spread it under sharp sun-light ; and if do not do so, then it would take too much time to dry. The same position is with nirjarā.
When a person (devotee or ascetic) indulges himself wisely and with discrimination in penances and vows, keeping only the aim of karma-nirjarā in bis mind, then the sakāma nirjarā takes place. While akāma nirjarā is the result of unwise and without owning mahāvratas, penances etc., and the shedding off the karmas on the completion of their specified period.
Undiscriminatory and without self-control (samyama) the penances etc., are called unwise hardships (Balatapa). Though Balatapa is also a cause of karma-nirjarā and by it jīva can get worldly and sensenal pleasures; but it cannot be the cause of sell-purification.
The one and only goal of the devotee is to break all the ties of karmas, which are accumlated in the ātman from the times beginningless (anādikāla), and attain salvation. So, it is suggested in Daśavaikālika- 'a devotee should never practise penance, meditation etc., to get worldly pleasures, like-fame, immense riches, wealth, majesty, grandeur etc., during other life etc., but he should practise penances etc., only with the aim of nirjarā. :
1. Subhāşya Tattvārthasūtra, p. 378. 2. Dašavaikālika 9/3
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