Vaishali Institute Research Bulletin 7

Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 40

The Concept of Mokşa in Jainism
them as is found between the two kinds ásrava i. e. one is prior to the other only logically but actually both occur at the same time.
The best way of arresting the inflow of fresh karma particles lies in disallowing the operations of those causes which open channels for the entrance of karma particles into the soul. In addition to the stoppage of the inflow of new karma particles (sarvara) the purging off the old karma particles is also essential, because merely the arrest of inflow of fresh karma particles does not bring about complete dissociation of the soul from the matter unless already accumulated karma particles are purged off too. The process of destruction of karma particles is technically known as Nirjarā. It is also of two kinds— Bhava nirjară (Subjective destruction) and Dravya nirjarā (Objective destruction). The first is related to thought activity which brings about the change in the soul by virtue of which the destruction of karma particles takes place, and the second is related to the actual destruction of the karma particles. The two kinds of Nirjarā hold the same relation between them as is found between the two kinds of Samvara, i. e. one is antecedent to other only logically but factually both occur simultaneously.
Now, the actual destruction of karma particles is possible either by allowing the karma to produce its effect in natural course or by shedding away karma from the soul before producing the effect. The former is called Savi pāk-nirjara and the latter is called Avi pāk-nirjarā. Now it is the second that occupies the most important position as it is the chief means for destroying the accumulated karma by self-effort. In order to dry up the old stored karma Jainism strongly recommends the practice of penance.24 In the support of it Dr. Dayanand Bhargava says “This is based on the psychological law of habit. An old habit can be broken only by acting against it forcibly and purposely. Our attachments are deep rooted and can be uprooted only by hard austerities. ... Repeated blows of voluntary infliction brea.. the old habits and those impressions (Saṁskaras) which lead to further birth.25 The penances are external (bahya) and internal (abhyantara).
As represented by the Jainas, the advance of the individual toward perfection and emancipation is the result of an actual physical process of cleansing taking place in the sphere of subtle matter-literally a cleansing of the crystal-like life-monad."26 But all the process of cleansing by arresting the inflow of fresh karma particles (Santvara) or by purging
24. 25. 26.
Jaini, J. L., op. cit., IX. 3. Bhargava, Dayanand, Jaina Ethics, pp. 69-70. Zimmer H., Philosophics of India, p. 251.