________________
Doctrine of Karma
183
ball when immersed in water, absorbs water, but the first step to the realization of the self is to see that all channels through which Karma has been flowing have been stopped so that no additional karma can accumulate. This is saṁvara. We have been in the earlier chapter. Samvara is of two kinds : Bhava-Samvara which is concerned with mental life, and dravya-samvara which refers to the removal of karmic particles. This is possible by self-control and freedom from attachment. The practice of vows (vrata) careful (samiri). Self-control (gupti), observance of ten kinds of dharma, reflection (anupreksa) and removing the various obstacles, like hunger, thirst and passion, will stop the inflow of karma and protect us from the impurities of fresh karma. Here, samyagcáritra (right conduct) is of help. The next important task is to remove the k rma that has already accumulated. The destruction of karma is called Nirj ra Nir jará is of two types : bhaya-nirjara and dravya--nirjara. The karma may exhaust itself in its natura course when the fruits of karma are completely exhausted. This is called savipaka or akoma nirjara, where no efforts would be required. The remaining karma has to be removed by means of penance. This is avipaku-nirjara. The soul is like a mirror which looks dim when the dust of karma is deposited on its surface. When the karma is removed by Ni jara, the soul shines in its pure and transcendent form. It then attains the goal of mokşa. The Ghati karmas are first removed. Still, the Aghati karmas, like ayu, nama, gātra and vēduniyu have to disappear. The highest stage is the final ayöga state of Kévala.
III. It is difficult to give !ogical proofs for the reality and the operation of the principle of karma. Discursive arguments with hair-splitting logic cannot be presented for proving the extent of the operation and the fruition of karma. The prevalent inequality in the status and the experiences of individual lives is an evidence for the proof of the principle. To insist on proofs of discursive logical argument is to assume with impunity that we can operate a suffering patient with the same knife by which we cut our bread to eat. Logic is one for the knowing the phenomena. It is not the only way, nor is it the most important way. In the absence of the belief in the operation karma it is difficult to explain the variety and the inevitable inequality among the living beings. 82
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
