Vaishali Institute Research Bulletin 7

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

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Vaishali Institute Research Bulletin No. 7
off the old karma particles (nirjarā) ultimately aims at the complete dissociation of the soul from karma particles. Activities (Yoga) accompanied with passions (Kaşāya) lead to this association of soul with matter. The passions, which set in motion all activities themselves are grounded in the ignorance (mithyātva). So ultimately liberation is attained when ignorance is at the end. As ignorance does not consist in perverse knowledge but in perverse attitude and perverse conduct as well, so knowledge also does not consist in right knowledge alone but in right attitude and right conduct too. Knowledge without right attitude is impotent and knowledge without conduct is empty. But the spiritual journey begins with the right attitude. It is the perverse attitude that vitiates the knowledge and action of a person, so the right attitude occupies the key position. It is the right attitude that turns the soul in the right direction. But right knowledge and right conduct are no less important because it is the right knowledge which illumines the way and helps the aspirant in the realisation of truth and it is the right conduct which ultimately leads to the goal by cleansing the karmic obstacles. The necessity of combining the three is brought out very nicely in the Uttarādhyāyana (XXVIII, 30): “Without (right) knowledge there is no virtuous conduct, without virtues there is no deliverance, and without deliverance there is no perfection.”27 Thus right attitude (Samyag darśana). right knowledge (Samyag-jñāna) and right conduct (Samyag-cāritra) together constitute the path of liberation.28 These three are known as RatnaTraya (three jewels) in Jainism.
When liberation is attained the soul is relieved of all karmic particles. First of all, Mohaniya (deluding) karmas are completely destroyed, as these karmas are the causes of saṁsāra (Wheel of worldly existence). The Jñanavarani ya (knowledge obscuring), Darśanāvarasiya (faith obscuring) and Antarāya (Obstructive) karmas are destroyed simultaneously with the destruction of four destructive (Ghātiya) karmas there appears lordship in the soul. This is the stage when the soul becomes enlightened (Buddha), victor (Jina) and omniscient (Kevalin).
At this stage, the action does not cling to the soul because he performs action without passion (kaşāya) and we know that it is kașāya that keeps karma-matter firm in the soul.29 But the kevalin (omniscient) has to destroy the four non-destructive (Aghātiya) karmas too. After destruction of all karmas, all causes of embodiment are completely removed and the Soul leaves the body instantly and moves upward to the
27. Maxmuller, F. (Ed.), op. cit., Vol. XLV, p. 156. 28. Jaini, J. L., op. cit., I. 1. 29. Ibid., VI. 5.