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Jain Philosophy
Jiv,
Ajiva, Punya, Päp, Äsrava, and Bandha
Jiv,
Ajiv, Punya, Päp, Äsrava, Bandha, Samvar, Nirjarä and
Moksha are the nine fundamentals or Nav Tattva.
The
nine tattvas or principles are the single most important subjects of
Jain philosophy. They deal with the theory of karma, which provides
the basis for the path of liberation. Without proper knowledge of
these tattvas, a person cannot progress spiritually.
The
Nine Tattvas (Principles) are as follows:
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Name
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Meaning
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1
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Jiv
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Soul or living
being (Consciousness)
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2
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Ajiv
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Non living
substances
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3
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Äsrava
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Influx of karma
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4
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Bandha
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Bondage of karma
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5
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Punya*
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Virtue
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6
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Päp*
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Sin
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7
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Samvar
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Stoppage of the
influx of karma
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8
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Nirjarä
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Partial
exhaustion of the accumulated karma
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9
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Moksha
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Total liberation
from karma
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*Some
scriptures define Punya (virtue) and Päp (sin) not as separate
tattvas. They include them in Äsrava and Bandha. In reality
Punya and Papa are the result of Äsrava and Bandha. Hence truly
there exist only seven tattvas.
Samyaktva
or Samyag-Darshan (Right Faith) is attained when one fully
understands the six universal substances and nine fundamentals.
The
philosophy of Nav Tattva is very practical. Omniscients have
explained to us the existence of the living beings, and their
relationship with Karmas through these nine aspects. One stops the
influx of Karmas through Samvar, and eradicates the Karmas through
Nirjarä; and by these two processes, Samvar and Nirjarä,
one liberates himself from the karmic bondage, and attains the
ultimate goal, the liberation (Moksha). One should therefore pursue
the path of Samvar and Nirjarä to be successful in discovering
the truth about one’s own self.
Jain
philosophy views nine fundamentals or Nav Tattva in 3 categories:
Jneya
meaning those to be known
Heya
meaning those to be avoided
Upädeya
meaning those to be adopted
Of
the nine fundamentals,
Jiv
and Ajivs are Jneya (to be known)
Äsrava
and Bandha are Heya (to be avoided)
Samvar,
Nirjarä and Moksha are Upädeya (to be adopted)
Päp
is Heya and
Punya
is Upädeya for the beginners and Heya for spiritually advanced
person
Punya
is a meritorious deed done with a feeling of self-satisfaction and
accomplishment (in other words with ego). However if the same deed
done without the feeling of accomplishment and attachment (with our
ego) is not Punya but the action or deed is considered the true
nature of a person (Shuddha Bhäv). Hence Punya activity is
considered Upädeya in the beginning stages of spiritual
development to progress towards liberation (for laymen). For those
who are active aspirants of liberation it is considered Heya, because
such aspirants should not have the feeling of accomplishments and
attachments to even meritorious deeds. Their activities or deeds are
always be meritorious without the feeling of attachments to the
activities. No karma can attach to a person if his/her action is
done without any attachments or feeling of accomplishments.
Some
description of Jiv has been given in the earlier chapter while
dealing with Shad-dravya. It should however be clear from the
discussion thus far that the knowledge of these fundamentals or of
anything else is meant for knowing the Self. This Self is variously
known as Jiv, Ätmä, Paramätmä, Chaitanya, Brahma,
consciousness, etc., Thus soul being the focal point and ultimate
objective of all knowledge, it would be useful to discuss it here at
some length.
Jiv
(Living Beings)
‘What
is this soul after all?’ No one has ever seen it. Therefore
atheists (people who do not believe in God), who refuse to believe in
anything that cannot be perceived or grasped by senses, deny the
existence of the soul. Most scientists contribute to this view.
They think that the body is a biochemical composition and is made
from a peculiar combination of genes from the parents. As long as
the composition is active, it is said to be a living organism; and
when the activity comes to an end, it is considered to be dead. But
science does not clarify what exactly makes it active and why does
the activity come to an end. It is a fact that when a person dies,
his heart, kidneys and other limbs may still be active but the body
is unable to use them and therefore they cease to function. If
however, they are removed from that body in time, they can be
transplanted in another body and function effectively in the new
body. Does it not mean that there was some sort of invisible energy
that was activating different limbs of the body while it was alive?
That energy happens to disappear at the time of death and the
presence or loss of that energy is the difference between life and
death. Spiritual science calls that energy soul.
There
exist an infinite number of souls and every living body has a soul.
(Sädhäran Vanaspatikäya has infinite number of souls
in the one body). The soul is invisible and has no form or shape. It
cannot therefore be experienced by the senses. It is an element of
its own and cannot be created by any sort of combination or
composition and can never be decomposed. It is eternal and lasts
forever. From time to time, worldly soul resides in different
organisms through, which it manifests itself. This type of
transmigration and new embodiment birth after birth has been going on
since the time without beginning. Even though a particular body
happens to be its temporary residence, soul tends to take it as its
permanent abode and gets happy or unhappy depending upon the type of
that body and its environment. Forgetful of its true nature, it
aspires to get maximum happiness within the framework of its given
embodiment and surrounding situations. This attachment results from
the delusion of the soul about its true nature. Attachment gives
rise to the disposition of craving for the desirable and of aversion
for the undesirable. These craving and aversion are the causes of
the bondage of Karmas.
Every
living being wants to be happy. The deluded sense of being one with
the body however causes the soul to feel happy or unhappy depending
upon the prevailing situation, as a consequence of its previous
Karmas. Our ancient seers have dwelt deeply in search of true
happiness. They tried to explore the Self by raising the question,
‘Koham’, which means ‘Who am I’. The
appropriate answer that they obtained was ‘Soham’,
which means that I am that (soul). They also perceived that the ‘I’
or the true Self is the source of true happiness and the abode of
perfect bliss. They realized that lifeless matter does not have the
property to make any one happy or unhappy and that happiness is the
inherent property of the soul.
We
however do not experience lasting happiness, because we do not
realize the true properties of the soul. After thoroughly exploring
the nature of the soul, the seers have concluded that the principal
property of the soul that distinguishes it from lifeless matter is
the capability to know or capability of being aware. None of the
five lifeless substances possesses that property. The scriptures
have described this as:
Upayoga
Lakshano Jivah
It
means the capability to know is the characteristic of the soul. This
attribute is inseparable from consciousness and therefore it is its
basic characteristic. As such, the soul should simply stay aware of
any given situation without in any way reacting to it because none of
the situations really belong to it. This would result in a sense of
detachment to any extraneous influence, which will ultimately enable
the soul to exist forever in ultimate bliss. It is not surprising
that the seers have called this bliss as indescribable.
To
sum up, the soul is pure consciousness. Infinite awareness and
eternal bliss are its principal characteristics. Sanskrit words for
eternity, consciousness and bliss are respectively Sat, Chit and
Änand. Therefore a perfect soul is variously known as
Sachchidänanda, Chidänand or Sahajänand. It
is intangible, invisible, colorless, odorless, tasteless, formless,
and shapeless. It is therefore described by Neti, Neti (Not
this, not that). It can however be experienced by dwelling deep
within oneself.
Ajiv
(Non-living Substances)
The
description of Ajiv and its five categories has been discussed
earlier. Jiv and the five categories of Ajivs are not
in any way dependent on one another. Each of these six substances
has potential to undergo changes in its own states. Other substances
play the role of being instrumental in effecting the changes. For
instance, Dharmästikäya, Adharmästikäya,
Äkäsha and Käl play the role of being
instrumental in the change of location and time. Worldly soul does
not try to identify itself with these four substances. The role of
Pudgal on Jiv and of Jiv on Pudgal has
been the source of a lot of confusion. Worldly soul does not realize
that its embodiment and all its surroundings have resulted from its
past Karmas. It tends to identify with all those situations ignoring
the fact that they are momentary. This has been the root cause of
continued bondage of Karma to the soul and resulting transmigration.
The discussion of Nav Tattvas will analyze the state of
worldly soul and the factors that prevent or help in attaining
liberation. Therefore Pudgal and particularly Karma Pudgal,
will be discussed in detail.
Punya
and Päp (Good Deeds and Bad Deeds)
Punya
is acquired by meritorious or virtuous deeds and Päp is
acquired by evil or vicious acts.
As
long as the soul is embodied with karma, it indulges in one or the
other activity. This activity may be physical or mental or both. It
is possible that a person may refrain from physical activity for some
time. His mental apparatus however never rests. It functions even
when he rests or sleeps. Every activity involves Karma and one has
to bear the consequences sooner or later. If one undertakes
meritorious activity with the feeling of attachment, he earns Punya
or Shubha (wholesome) Karmas; if he indulges in evil
activity, he acquires Päp or Ashubha (unwholesome)
Karmas. Depending upon the intensity and accumulation of wholesome
Karmas, one may be blessed with happy and comfortable situations
like, handsome and strong or beautiful and graceful body, good health
etc. Unwholesome Karmas on the other hand result in unhappy and
miserable situations like ugliness, illness, poverty etc. It is
therefore generally accepted that everyone should try to undertake
meritorious activities and refrain from evil ones.
Many
physical activities may be called either good or bad. Organized
societies endeavor to encourage beneficial or virtuous activities and
to discourage the wicked or vicious ones. There may also be legal
provisions to forbid some of the manifestly wicked activities so as
to maintain peace and order within society. Some of the activities
however cannot be clearly labeled as good or bad. In the spiritual
sense, the intention behind performing them, and the disposition in
which an activity is performed, play an important role in deciding
whether it would attract wholesome or unwholesome Karmas. Let us
examine this aspect with the help of examples.
Doctor
and Burglar
A
burglar, for instance, comes across a person who he wants to rob. He
fatally stabs the person. On the other hand, a patient with tumor in
stomach is advised to undergo surgery. He goes to a surgeon who
opens his belly with the surgical knife. Unfortunately for the
patient, the tumor is in a very advanced stage or there are other
complications. Consequently, the patient dies during surgery. In
both these cases a person hurts other person with a knife and the
other person dies. Does it mean that the burglar and the surgeon
would attract the same type of Karma? This is not true. The
burglar’s activity is evidently sinful, while that of the
surgeon is meritorious.
Two
Buddhist Monks
The
two Buddhist monks named Suresh muni and Raman muni, who have taken a
vow of celibacy including not to touch opposite sex person, were
traveling from one place to another. On the way they come across a
river that is flooded. On the bank of the river, there was a
beautiful young girl intending to go across but she was scared of so
much water. Realizing her anxiety, Suresh muni offers his hand and
leads her into water. Watching this, Raman muni objected the action
of Suresh muni, but Suresh muni ignored his objection and went ahead.
The flow of the river got swifter causing the girl to drift. Suresh
muni therefore holds her waist and leads her ahead. For Raman muni,
this act of Suresh muni was beyond imagination and he severely
reproached Suresh muni for his audacity. Suresh muni again ignored
his objection. Water gets deeper ahead. The girl did not know how
to swim. Suresh muni therefore carried her on his back and swims
across the river. This is too much for Raman muni who cursed Suresh
muni for gross violation of the vow. Suresh muni did not respond in
any way. He leaved the girl on the other bank and quietly proceeded
with Raman muni. On the way, Raman muni rebuked him again and again
for what he had done and warned him of the dire consequences when
they confront Guru Maharaj. Suresh muni maintained his silence while
reproaches of his friend continue unabated. After listening for one
hour Suresh muni pointed out that he left the girl one-hour back
while Raman muni was still holding her in his head.
It
is evident that in this example that Suresh muni had no intention
other than helping a girl cross the river. While holding her hand or
while carrying her on his back, he had no other thoughts. Therefore,
he left her as soon as he reached the other bank. He even did not
look at her beauty. For him, she was simply a person who was in need
of help. He rendered it without any passionate thoughts throughout.
Raman muni’s attitude on the other hand was totally different.
Though he did not even touch the girl, he was thrilled by the
imaginary sensation of close contact of a beautiful girl. In his
heart he longed to have the feel of her touch. He did not actually
do so simply because it was forbidden. In the spiritual sense he
therefore, committed the sin of indulging in undesirable activity
while Suresh muni earned the Punya of helping a person in
need.
Thus
Päp and Punya are to be viewed in relative terms
and they depend upon one’s mental attitude in a given
situation.
Punyänubandhi
Punya
Concepts
of Punya and Päp are more or less identical with
most religions. The latter concept is however more subtly treated by
Indian philosophies. They take into consideration not only the
actual act but also the intention behind it. They are unanimous in
adoring the meritorious intentions and activities and in condemning
the sinful ones. As explained above, one may obtain material
happiness and comforts as a result of wholesome Karmas, but then
what? Material happiness does come to an end and comfortable
situations do not last forever. And then one has to undergo miseries
unless one has in the meantime earned other Punya Karmas.
This
earning of new Punya Karma while enjoying the fruits of
earlier ones is known in Jain terminology as Punyänubandhi
Punya. In summary, while enjoying the fruits of wholesome Karmas
one acquires further wholesome Karmas.
Päpänubandhi
Punya
While
enjoying the fruits of Punya or wholesome Karmas, one may acquire Päp
Karmas is called Päpänubandhi Punya. Very few people
endeavor to earn Punyänubandhi Punya, because most of the
people are infatuated by happiness and comforts. By virtue of
infatuation they indulge in unwholesome activities. This type of
action is known as Päpänubandhi Punya or
wholesome Karmas leading to unwholesome activities. Misery is thus
destined for them in the end.
Punyänubandhi
Päp
While
suffering the consequences of Päp or unwholesome Karmas,
one may acquire Punya Karmas is called Punyänubandhi Päp.
As a consequence of Päp Karmas, a person does undergo
varying degrees of miseries. If however that person realizes that
his miseries are the consequence of his previous Karmas, he will bear
the miseries calmly and with a sense of detachment and objectivity.
He will tolerate pain and misery with equanimity. This attitude will
earn him Punyas. This action is known as Punyänubandhi
Päp. In Summary, while suffering for unwholesome Karmas one
acquires wholesome Karmas.
Päpänubandhi
Päp
While
suffering the consequences of Päp or unwholesome Karmas,
one may acquire Päp Karmas is called Päpänubandhi
Päp. Most of the people who suffer miseries blame some one
else or some extraneous factors for causing miseries. They indulge
in anger, jealousy, animosity etc., and react violently or wrongly to
the pain and miseries. Thus, they acquire new unwholesome Karmas or
Päp. This type of action of such people are therefore known as
Päpänubandhi Päp or unwholesome Karmas leading
to further accumulation of unwholesome Karmas.
Summary Punya and
Päp Karma
The
wholesome as well as unwholesome Karmas cause bondage to which the
soul gets chained. If unwholesome Karmas are shackles of iron,
wholesome ones are those of gold. Both of them get in the way of the
soul’s liberation and eventually even the wholesome Karmas must
be avoided to attain liberation. However, wholesome karmas are needed
to proceed on to the path of liberation.
One
should understand that the wholesome karma (Punya) is a meritorious
deed done with a feeling of self-satisfaction and accomplishment.
However if the same deed done without the feeling of accomplishment
and attachment, then it is not a Punya but the action or deed is
considered the true nature of a person. No karma can attach to a
person if his/her action is done without any attachments or feeling
of accomplishments. This can be done by cultivating a sense of
detachment in all situations, favorable as well as unfavorable.
No
situation lasts forever and every conceivable situation come to an
end sooner or later. Why get infatuated or feel miserable in a
situation, which is ephemeral? If a person stays tuned to such a
detached attitude and maintains equanimity, he does not attract new
Karmas.
His
earlier Karmas would steadily drip off as he bears their
consequences. In due course he will shake off all Karmas and proceed
on the path of liberation. Unfortunately, however, it is not
possible for a worldly soul to stay continuously tuned to its true
nature for very long. The seers have stated that no one can
continuously concentrate on any object more than two Ghadis or
48 minutes. Beyond that time the attention of the aspirant gets
diverted. Thus after staying tuned to true nature, attention reverts
to other aspects. During periods of such reversals it is better to
be involved in wholesome activities rather than indulging in
unwholesome ones. Therein lies the preference of Punya Karmas
over Päp Karmas.
Page 1
Äsrava
and Bandha (Inflow of Karmas and Bondage of Karmas)
The
next two fundamentals, which are Äsrava and Bandha,
are closely related. In a way these two fundamentals are two
aspects of the same phenomenon pertaining to bondage of Karma. The
term Äsrava is made up of two words, ‘Aa,
meaning from all sides and ‘Srav’ meaning
dripping in. So Äsrava, which is also spelled as
Äshrava, means inflow of Karma. Bandha means
bondage of incoming Karma with the soul.
As
explained earlier, every activity involves Karma. Whether one
indulges in activity by mind, words or physical action, he does
acquire Karma. Since worldly soul continually stays involved in one
or another activity, the resulting Karmas continue to flow towards
it. Its involvement with activities, serve as Äsrava or
doors through which Karmas enter. Thus Äsrava of Karma
continues to occur more or less incessantly. If the soul gets
involved in virtuous activities, Äsrava happens to be of
wholesome Karmas. If it is involved in unwholesome activities,
Äsrava happens to be of unwholesome Karmas. This
involvement mainly occurs because of defilements or Kashäyas
that exist in soul.
None
of such situations really belong to the pure soul. They are not and
in no case can become part and parcel of the pure soul. If one
understands it correctly, one can remain unaffected by any given
situation and stay in equanimity. The term correctly is very
pertinent in this context, because the true nature of the soul
happens to be pure, enlightened and full of blessed consciousness.
In its pure state it is devoid of any defilement or Kashäyas.
As such, the soul is supposed to simply observe whatever happens
as a result of operative Karmas and stay aware of any given situation
without reacting to it in any way. Since time without beginning,
worldly soul has stayed deluded about its true nature and has been
conditioned to react to any situation with a sense of craving or
aversion. If it does not react that way and views all possible
situations with equanimity, it does not attract new Karmas and can
avoid Äsrava or incoming of Karmas and the resulting
Bandha.
Thus
Äsrava and Bandha mainly occur on account of
ignorance of the soul about its true nature. One may, however,
question how any conscious person can be ignorant about one’s
self. The ignorance of the soul regarding its true nature happens to
be on account of its delusion. Its perception remains deluded, just
as a drunken person stays deluded about himself. This wrong
perception is known as Mithyätva. On account of this
delusion and ignorance, the soul views any given situation as the
cause of its own happiness or unhappiness. If the situation is
pleasing to the senses, the soul identifies itself with that feeling
and craves for continuance of such situations. If it is unpleasing,
soul identifies with the resulting unhappiness and tries to avoid it.
Thus it continues to react to different situations with the sense of
craving or aversion.
These
cravings and aversions are the defilements of the soul because they
defile its true nature of staying in equanimity. These defilements
are expressed in the form of:
These
are known as the four Kashäyas or four passions, which
drag the soul downwards. In addition to these, there are
No-kashäyas or semi defilements like joy, gloom,
affection, disaffection, fear, disgust and certain sensual impulses.
On account of these Kashäyas and No-kashäyas, the
soul indulges in arrogance, greed, joy, affection, love etc. when
it views any given situation as favorable. If it views the situation
as unfavorable, it indulges in anger, deception, gloom, disaffection,
fear, disgust etc.
Äsrava
Äsrava
is the cause, which leads to the influx of good and evil karma and
which leads to the bondage of the soul.
Äsrava
may be described as attraction in the soul toward sense objects. The
following are causes of Äsrava or influx of good and evil karma:
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Passions like
anger, conceit, deceit, and lust
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Activities of
mind, speech, and body
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*Some
Jain literatures mention only four causes of Äsrava. They
include Pramäda in the category of Kasäya.
Bandha
The
detail of Bandha is described in the chapter – Theory of Karma
and Reincarnation
Page 2
Nav
Tattva Part II: Samvar, Nirjarä, and Moksha
(Prevention
of Karmas, Eradication of Karmas and Liberation)
Samvar
means prevention of the incoming new Karmas
Nirjarä
means the partial eradication of acquired Karmas
Moksha
means the total eradication of acquired Karmas
All
three are to be resorted to and are therefore considered Upädeya.
We should continually strive to achieve Samvar and
Nirjarä. They are meant to guide us in adopting the
right conduct. After all, the purpose of studying religion is to
learn the appropriate mode of behavior so as to attain salvation in
the end. Samvar and Nirjarä describe the ways one
can use to prevent the Karmic bondage and to get rid of Karmas in
order to gain liberation. If bondage of Karma is considered a
disease that afflicts the soul and Äsrava the door
through which the disease enters, Samvar is the prevention of
the disease and Nirjarä is the cure. Since prevention is
better than cure, let us first examine how to prevent the influx of
Karmas.
Samvar
(Prevention of Karmas)
It
has been stated earlier that a living being happens to be in various
situations due to its Karmas. One has to accept the given situation
with a sense of equanimity. If he views it dispassionately without
in any way reacting to it, operative Karmas are exhausted in due
course and he does not acquire new Karma. Worldly soul is however
conditioned to react to any given situation favorably or unfavorably.
If the situation is to his liking, he feels happy over it and craves
for its continuation. He usually tends to think that the happy
situation is a result of his efforts and takes pride for it. He may
also think that people who are unhappy, have to blame themselves for
their miseries; because in his opinion they lack or do not put enough
effort into improving their condition. As such, his success may lead
him to such a level of pride and grandiosity that it would be hard
for him to cultivate a sense of compassion for the miseries and
unhappiness of others. His arrogance may also make him prone to
develop a sense of disgust and contempt for the miserable.
If
the situation is not to one’s liking, the person feels unhappy
and strives to make it better. There is nothing wrong in striving to
improve a given situation. Unfortunately people do not mind
resorting to foul means for this purpose. An ordinary person usually
tends to think that some extraneous factors or some people have
contrived to create the unhappy conditions or they are otherwise
instrumental in bringing unhappiness and misery to him. As such, he
harbors ill feeling for them and cultivates a sense of jealousy or
hostility towards those whom he suspects of being responsible for his
misery or unhappiness. Thus, an ordinary person is conditioned to
interact to any given situation with a sense of craving or aversion.
Wrong
perception, absence of restraint, indolence and passions are the main
causes of the influx of Karmas. Craving and aversion lead people to
indulge in such defilements from time to time. Of all these, the
four Kashäyas of Krodha, Mäna, Maya and Lobha
are the principal defiling factors. If the soul avoids them, it
can stay in equanimity in all-conceivable situations. It can prevent
the influx of new Karmas while facing the consequences of the current
operative Karmas. This is similar to closing all openings of our
house when dirt and trash happen to
be
flung inside due to a tornado. Staying in equanimity may not be as
easy as closing the doors. It should not however be too difficult,
and it does not mean that one should not make an effort to change a
given situation. Making effort is also Karma and if that Karma
happens to give instant results, the situation may change. One
should avoid the sense of pride and arrogance in favorable
circumstances and stop blaming anything or anybody else for
unfavorable circumstances. In short, one should have the right
perception so as to avoid indulging in Kashäyas in all
circumstances. Staying free of Kashäyas is Samvar and
it helps prevent the inflow of new Karmas.
The
method that stops fresh karma from attaching into the soul is called
Samvar. This process is a reverse process of Äsrava. It can be
accomplished by constant practice of:
57
Ways of Samvar
Jain literature
explains 57 practical ways, a person can stop the influx of karma.
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Five
Samitis (Carefulness): Samitis purify the actions
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Three
Guptis (Preservations): Guptis prohibits sinful activities
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Ten
Yati Dharma (Religious Virtues):
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Straightforwardness,
Candor
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Self-restraint,
Control of Senses
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Twelve
Reflections (Thoughts, Bhävanä, or Anuprekshä):
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Unattainability
of the right faith, knowledge, and conduct
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Unattainability
of true preceptor, scriptures, and religion
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Reflections
on Universal Friendship (additional reflections):
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Twenty-two
Parishaha:
A
person should remain in the state of equanimity when hardship occurs
in the life. There are 22 types of hardships defined in the
scripture. Following are some examples:
Hunger,
Thirst, Cold, Heat, Insect bites, Hearing of evil words, Diseases,
etc.
Five
Chäritra or Conduct:
To
remain steady in a state of spiritual purity is called conduct or
Chäritra. Chäritra has been divided into the five classes
depending upon the spirituality of an individual
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To live a life
without any kashäy (No anger, greed, ego, deceit) as an
ascetic
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Nirjarä
(Partial Eradication of Karmas)
Eradication
of previously acquired Karma is Nirjarä. This is similar
to cleaning the inside of the house after closing the doors to
prevent incoming dust, trash etc. Previously acquired Karmas that
become operative get exhausted as they mature. When Karmas get
exhausted on their own after giving the end results and no active
effort was made to eradicate them, it is known as Akäm
Nirjarä. This type of Nirjarä is automatic.
Accumulated Karmas, which are not currently operative, continue to
stay with the soul in a dormant state due to bondage. Efforts such
as penance, austerity etc. can eradicate them before they become
operative. This process of eradication by deliberate effort is Sakäm
Nirjarä.
Jain
scriptures lay a considerable emphasis on austerities, i.e. Tapa.
In Tattvärtha-sutra, Ächärya Umäsväti
states: ‘Tapasä Nirjarä Cha’ It
means that Nirjarä can be achieved by Tapa or
austerities. Jains are therefore encouraged to perform Tapa.
Tapa is usually taken as and is equated with fasting. Jains
therefore fast longer to achieve Nirjarä. It is
generally overlooked that our scriptures have described 6 types of
internal and 6 types of external Tapa. Fasting is only one of
them. Three stanzas from the Panchächär Sutra, which
are very pertinent in this respect, state as follows:
Internal
and external Tapa laid down by the Seers is of 12 types.
When they are observed while staying unperturbed and without any
other consideration, it is known as Tapächär or
code of austerity.
Fasting,
eating less than needed, curtailing desires, relinquishing tasty
foods, bearing physical pain and braving discomfort constitute the
six types of external Tapa.
Repentance,
reverence, rendering service, self-study, meditation and
renunciation constitute the six types of internal Tapa.
When
we talk of Tapa as a means for Nirjarä, we mean
internal Tapa. External Tapa is important as long as
it is helpful and is conducive to internal Tapa. In practice
we hardly think of internal Tapa and usually feel content by
observing fasts or Anashan, the first of the six external
austerities. Ashan means eating and Anashan means
non-eating or fasting. Thus eating and non-eating are physical
phenomena. As long as the body survives, it is going to need food.
The body can survive for some time without food. One however tends
to get conditioned to eating at regular intervals. In order to
inhibit this conditioning, it is useful to fast from time to time.
Thus fasting is also very important.
The
term ‘Upaväs’ that we generally use for
fasting is not synonymous with Anashan. ‘Upa’
means closer and ‘Väs’ means
abode. Thus Upaväs really means abiding in proximity with or in
tune with the soul. If a person sincerely tries to stay in
accordance with the real nature of soul, he cannot indulge in any
sense of craving or aversion. As such, he would stay away from all
defilements and achieve a very high level of Nirjarä. Thus
Upaväs in the true sense of the term amounts to right
activity and is one of the important way to eradicate Karmas. We
however hardly observe that kind of Upaväs. It is wrong
to believe that Upaväs can be observed simply by
abstaining from food. When someone observes the penance of Upaväs,
he should spend his day in meditation, prayers, and spiritual
activities.
As
previously mentioned Jain scriptures define twelve ways to perform
austerities, which are the principal ways to achieve Nirjarä.
These are further categorized six external and six internal
austerities.
External
austerities
Anashan
(Not eating for a set period of time)
Unodari
(Eating less than needed)
Vrutti-sankshep
(Eating within the limits of predetermined restrictions)
Material
- Eat only a certain number of items
Area
- Eat only within limits of a certain area
Time
- Eat only at certain time
Mode
- Eat food obtained or made only by certain means
Ras-tyäg
(Eating non-tasty food - example. Äyambil Tap)
Käyä-klesha
(Penance, tolerating physical pain voluntarily)
Sanlinatä
(Staying in forlorn place and occupying minimum space)
Types
of External Austerities (Tapasyäs)
External
austerities are practiced various ways depending upon individual
capacity. Following is the list of some Tapasyäs.
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Navakärashi
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One must take
food or water forty-eight minutes after sunrise. Even brushing
teeth and rinsing the mouth must be done after sunrise.
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Porsi
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Taking food or
water three hours after sunrise.
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Sädh-Porsi
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Taking food or
water four hours and thirty minutes after sunrise.
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Purimuddha
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Taking food or
water six hours after sunrise.
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Avadhdh
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Taking food or
water nine hours after sunrise.
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Biyäsan
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Taking food
twice a day while sitting in one place.
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Ekäsan
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Taking food only
once while sitting in one place.
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Äyambil
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Taking food only
once in one sitting. The food should not have any taste or
spices and should be boiled or cooked. Also, one should not use
milk, curds, ghee, oil, sweets, sugar or jaggery and green or raw
vegetables.
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Upaväs
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One must not
take any food for twenty-four hours starting from sunrise to
sunrise the next day.
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Tivihär
Upaväs
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One may drink
only boiled water during Upaväs.
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Chauvihär
Upaväs
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One does not
even drink water during Upaväs.
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Tivihär
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After sunset no
food or juice shall be taken, but one may take water once before
going to bed.
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Chauvihär
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After sunset no
food or water is taken until sunrise the next day.
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Chhath
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Upaväs for
two consecutive days.
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Attham
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Upaväs for
three consecutive days.
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Atthai
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Upaväs for
eight consecutive days.
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Mäsakshaman
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Consecutive
Upaväs for one month.
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Navapad Oli
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Every year for 9
days starting from the 6/7th day of the bright fortnight until
the full moon day in Ashwin and Chaitra months, one does Äyambil.
These Äyambils can also be restricted to only one kind of
food grain per day.
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Varsitap
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Alternate day
Upaväs for one year
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In
Ekäsan, Biyäsan, Äyambil, or Upaväs one can drink
boiled water only and only between sunrise and sunset. It is better
if one can do a Chauvihär or Tivihär on the night before
starting these austerities. If any of the austerities allow food,
one shall not take raw vegetables, anything, which grows underground,
or raw grains while performing such austerities.
Internal
austerities
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Präyashchitta
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Repentance or
remorse
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Vinay
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Humility,
Respect for others
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Veyävachcham
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Selfless service
to monks, nuns and needy
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Swädhyäy
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Study of
religious scriptures
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Dhyäna
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Meditation
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Käyotsarga
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Renunciation of
body
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Moksha
(Liberation)
Moksha
or liberation is the last of the 9 fundamentals. It is also known as
Mukti, salvation or emancipation. Moksha is the liberation of the
soul after complete exhaustion or elimination of all karmas. A
liberated soul regains totally its original attributes of perfect
knowledge, perfect vision, perfect power, and total bliss. It climbs
to the top of universe (Lokäkäsh) and remains their forever
in its blissful and unconditional existence. It never returns again
into the cycles of birth, life, and death. This state of the soul is
the liberated or perfect state, and this is called “Nirvana.”
Summary
Jainism
does not believe in a Creator. All liberated souls are Gods according
to Jainism. However, since Tirthankars show us and lead us to the
path of liberation, they are considered Gods (before their total
liberation from karmas) to whom we pray and revere. Tirthankars have
said that nothing can be created out of nothing and the original
substances or matter, as science would call it, is indestructible.
Every such substance exists of its own, with its own properties and
continues to exist in one form or another. Whatever products we come
across are merely transformations, not creations. They are produced
out of something that existed before. Jainism believes in six
original substances of which soul is the only conscious substance.
Jainism is concerned with the soul’s well being and happiness.
All living beings are embodied souls. Every soul is an independent
entity and has been undergoing cycles of birth and death as a result
of the bondage of Karma.
For
liberation of the soul, Jainism does not look for whim or favor of an
Almighty. Its concept of liberation is totally different. Material
or situational happiness is not everlasting. True happiness lies
within the soul. Whatever happiness we experience in life is due to
the existence of the soul within the body. No dead body has ever
experienced happiness or any other feeling. It is not the property
of the physical body to experience anything. Happiness is the
inherent property of the soul. This inherent happiness does not
manifest itself on account of physical and mental limitations
resulting from the bondage of Karma. Everlasting happiness can
manifest itself when soul shakes off all its bondage.
For
this purpose we study the nature of soul, the bondage of Karmas that
obscure and obstruct the manifestation of its inherent properties,
and how to shake off the bondage. We saw that
the
soul is a substance on its own. It is eternal. It acquires bondage
on account of Äsrava of Karmas that can be prevented by
Samvar and eradicated by Nirjarä. This
eradication process has two stages. The State of omniscience or
Kevaljnän is attained when one totally overcomes delusion
and all Ghäti or defiling Karmas are destroyed. .
After attaining Kevaljnän one may continue to live if
he still has to destroy Äyu, Näm, Gotra and Vedaniya
Karmas. These four are Aghäti Karmas that are
destroyed only upon death. For instance, Lord Mahävir lived for
30 years after attaining Kevaljnän.
With
the destruction of Aghäti Karmas, the soul attains
ultimate liberation. This is the final state which is known as the
state of Siddha. Since there is no more Karmic bondage, the
soul is forever freed from the cycle of birth and death. It is now a
pure a consciousness whose nature of infinite enlightenment and
infinite happiness manifests by itself, because there are no longer
any factors that obstruct or inhibit its full manifestation. Even a
casual reflection of our routine experience would indicate that
desire is the cause of all miseries, problems and unhappiness. In
the liberated state, where there is no body, there are no
requirements, and hence there is an eternal happiness. That state of
no desire is the blissful state of liberation.
Until
the soul gets rid of all Karma, it has to continually go through the
cycle of birth and rebirth. Arihantas are destined to be
liberated and Siddhas have achieved salvation. We therefore
worship them. In common parlance, they are Jain Gods. They do not
bestow liberation or any other favor on worshippers. Liberation is
to be gained by one’s own efforts. Listening to the teachings
of Arihantas, provide directions for attaining liberation.
Devotion to them and to Siddhas simply provides incentive for
the aspirants to strive for the attainment of ultimate happiness.
They serve as ideals for devotees.
It
is natural to question: ‘What is the form and shape of the
liberated soul?’ ‘Where does it stay, move, rest or
sleep?’ “What does it do?’ Answers are simple. Not
being a physical entity, it has no form; it does not move and does
not need rest or sleep. Being intangible, its shape is invisible;
but the seers have stated that its size and shape would be equal to
2/3rd the size and shape of the one in the last life immediately
prior to liberation. Now being free of all bondage, it rises up in
space and stops at the top of Lokäkäsh. That part
of the space is known in Jain terminology as Siddhashilä, the
abode of liberated souls. Beyond that it is Alokäkäsh
where there is no Dharmästikäya. So there is no
movement beyond that point. Liberated souls continually stay
engrossed in their true nature of infinite knowledge, infinite
perception, infinite energy, and infinite bliss. That state is
permanent.
Now,
let us use a simple analogy to illustrate these Tattvas. There lived
a family in a farmhouse. They were enjoying a fresh cool breeze
coming through the open doors and windows. The weather suddenly
changed, and a terrible dust storm set in. Realizing it was a bad
storm, they got up to close the doors and windows. Before they could
close all the doors and windows, lots of dust came into the house.
After closing all the doors and windows, they started cleaning away
the dust that had come into the house.
We
can interpret this simple illustration in terms of Nine Tattvas as
follows:
Jivs
are represented by the people.
Ajiv
is represented by the house.
Punya
is represented by worldly enjoyment resulting from the nice cool
breeze.
Päp
is represented by worldly discomfort resulting from the sandstorm
which brought dust into the house.
Äsrava
is represented by the influx of dust through the doors and windows
of the house, which is similar to the influx of Karma particles to
the soul.
Bandha
is represented by the accumulation of dust in the house, which is
similar to bondage of Karma particles to the soul.
Samvar
is represented by the closing of the doors and windows to stop the
dust from coming into the house, which is similar to the stoppage of
influx of Karma particles to the soul.
Nirjarä
is represented by the cleaning up of accumulated dust from the
house, which is similar to shedding off accumulated karmic particles
from the soul.
Moksha
is represented by the clean house, which is similar to the shedding
of all karmic particles from the soul.
Page 3
Theory
of Karma and Reincarnation
We
have seen that our comfortable or uncomfortable situations lie in the
activities undertaken by us during this life or earlier lives. Thus,
this assumes a theory of rebirth. It is the law of nature that we
reap what we sow. However, this reaping does not necessarily occur
in the same life. The law, moreover, is not restricted to physical
activities. It applies to our persisting tendencies and instincts as
well, even though they may not be translated into action. Whatever
thoughts we may relish, whether in the midst of mountains or within a
remote cave, they will have their consequences. No one can escape
these consequences. It is not possible to deceive nature. The
consequences have to be borne sooner or later, and no one is immune.
This law of Karma as a spiritual science is not different from the
law of cause and effect, or that of action and reaction, as from
physical sciences. In the spiritual field, the scope of this Karma
law is extended to the realm of emotions and feelings as well.
This
law of Karma and theory of rebirth should not be brushed aside as a
fancy of spiritual thinkers. In fact, recent psychological research
bears testimony to their validity. Modern psychologists have been
increasingly moving to accept it. Dr. Alexander Cannon, during his
experiments of age regression observed that the causes of his
patients’ phobias lay in earlier lives. The reasons for such
ailments in many cases could be traced back, to the Roman period.
After surveying the results of 1382 reincarnation sittings, as he
calls them, he compiled a book entitled ‘The Power Within’.
The following is a quote from the book.
“For
years the theory of reincarnation was a nightmare to me and I did my
best to disprove it but I have to admit that there is such a thing
as reincarnation. It is therefore only right and proper that I
should include this study as a branch of psychology, as my text
bears witness to the great benefit many have received
psychologically from discovering hidden complexes and fears, which
undoubtedly have been brought over from past lives.
This
study explains the scales of justice in a very broad way showing how
a person appears to suffer in this life as a result of something he
has done in a past life through this law of action and reaction
known in the East as Karma. A person cannot see why he suffers one
disaster after another in this life, yet reincarnation may reveal
atrocities committed by him in lives gone by.”
We
can consider ourselves fortunate that we can obtain, as part of our
heritage, what science has only now been revealing. Most of us have
in the background of our minds the consequences of what we are now
doing. That helps us in restraining our emotions and tolerating
adversity. We should not react violently even when hurt physically
or otherwise. It is worthwhile to examine the impact of this theory
of Karma for the broad spectrum of society.
If
everyone knew that one day, he is surely going to bear the
consequences of whatever he does or thinks, no one would dare to
indulge in any activity that would hurt others. All conflicts and
wars, disputes and violence, enmity and vengeance, parochialism and
selfishness, would come to an end. If one ponders rightly, he can
realize that hatred and jealousy may or may not hurt the person
against whom they are aimed at, but they surely will hurt him; since
his sense of discretion and equanimity would be obscured by such
defilements. In that case, no one would harbor any evil and everyone
would abide by the code of conduct that is beneficial to society.
Even if someone gets hurt by others, he would be inclined to consider
it as a consequence of his own past evil Karma and nothing else.
Instead of adversely reacting, he would therefore bear it with a
sense of equanimity and tranquility. The world would turn into a
paradise.
Unfortunately,
not everybody is going to realize this, and living beings have to
bear the brunt of evils generated from passions and different types
of evil instincts. The seers have brought out the truth that every
being is governed by the inviolable law of Karma. Realizing that
meritorious deeds would be ultimately helpful in pursuit of
happiness, one can try to ensure one’s own future well-being by
making use of his ability and resources for the benefit of all.
Nature has left to us whether to abide by that law and stay happy by
extending happiness to others or to learn the lesson the hard way by
undergoing the miseries and pains arising from evil Karmas.
Classification
of Karma
It
is well known that some students do very well in class even though
they don’t study, while others have to struggle to get good
grades in spite of studying very hard. In the same way, some people
make a lot of money without much effort, while others cannot even
find a job. You might have also heard that some people are sick all
the time, while others never get sick and some people live to be over
a hundred years old, while others die as young children. Everybody
is searching for an answer to these strange disparities. Some may
say it is the God’s will, others may say it is his luck, and so
on. Jainism says every thing happens due to the result of our past
Karmas. You reap what you sow and no God or anyone else can make
this happen or change.
We
and only we are the cause of our suffering or happiness. This can be
explained by the theory of Karma. Therefore, it is very important
that we understand this process very clearly. It also explains what
karmas are, why and what role karmas play in our life (with the
soul), and how we accumulate different kinds of karmas as well as how
we get rid of them.
If
you sit back and think, you will realize that you are doing something
all the time. Sometimes you might be talking, listening or thinking
if not doing something physically. In other words you are always
doing something. This is only natural. These activities may be
harmful or helpful to others. It is important to realize that
everything we do brings karmas to our souls. When these karmas
mature, that is when they are ready to give results they bring
happiness or suffering to our lives. This is how the karmas are
responsible for our happiness or suffering.
Karmas
are made up of Kärman particles. The Kärman particles are
made up of non living matter (Pudgals). They are scattered and
floating all over the universe (Loka). They are invisible even with
the help of any kind of microscope. A cluster of such innumerable
Kärman particles is called a Kärman Varganä. Kärman
Varganä have the subtlest particles. When the soul acts with a
passion like aversion or attachment; or anger, greed, ego, or
deceitfulness, it attracts these Kärman Varganäs to itself.
When these Kärman Varganäs get attached to
the
soul, they are called karmas. Karmas are classified into eight
categories depending upon their nature. The karmas can be good
(Punya) or bad (Päp). The good karmas are the result of good or
pious activities while the bad karmas are the result of bad or sinful
activities.
Process
of the Bondage (Bandha) of Karmas
Bandha
is the attachment of karma particles (karma Pudgal) to the soul.
Jainism believes that the soul has had this karmic matter bondage
from eternity. Also from eternity the soul is ignorant about its true
nature. This karmic matter is known as the Kärman body or
causal body or karma.
At
every moment some of the Karmas continually produce their effects
creating pleasure or pains to the soul. After producing the effects,
Karmas separate from the soul.
Also
at every moment the soul continually attracts new Karmic matter
because of its ignorance, lack of self restraint, passions,
unmindfulness, and activities of body, mind, and speech.
Hence
the soul, which was covered by karmic matter from eternity, continues
acquiring new karma from the universe and exhausting old karma into
the universe through the above mentioned process at every moment.
Because
of this continual process of acquiring and exhausting karma
particles, the soul has to pass through the cycles of births and
deaths, and experiencing pleasure and pain. So under normal
circumstances the soul cannot attain freedom from karma, and hence
liberation.
Our
activities are:
Physical,
Verbal
or
Mental
We
further do these activities in three different ways,
We
do the activities ourselves,
We
ask someone else to do for us, or
We
encourage someone else to carry out these activities.
Thus,
in different combinations, we do our activities in nine (3x3)
different ways that cause bondage of the karmas to the soul. At the
time of the bondage of karmas to the soul, the following four
characteristics play an important role. They are:
The
nature and the quantity of the bondage of the karmas depend on the
vigor of activities while the duration and the intensity of the
bondage of the karmas depend on the intensity of the passion behind
those activities.
Nature
Of The Bondage of Karmas (Prakruti Bandha)
Depending
upon the nature of the results they give when they mature, karmas are
grouped in eight categories. These eight categories are further
grouped in two main categories,
Ghäti
means destructive or obscuring. The karmas that obscure the true
nature of the Soul are called destructive or Ghäti karmas. The
karmas that do not obscure the true nature of the soul, but only
affect the body in which the soul resides are called non destructive
or Aghäti karmas.
A.
Ghäti Karmas (Destructive Karmas):
1. Knowledge
obscuring (Jnänävaraniya) karma
As
the name implies, knowledge obscuring karma obscures the full
potential of knowledge of the soul. Those who have less knowledge
obscuring karma are more intelligent and learn more easily, while
those who have more knowledge obscuring karma have problems retaining
knowledge and learning. There are five sub-types of knowledge
obscuring karma. They are:
Empirical-cognition
knowledge obscuring (Mati-Jnänävaraniya) karma
Articulate
knowledge-scripture knowledge obscuring (Shrut-Jnanävarniya)
karma
Clairvoyance
knowledge obscuring (Avadhi-Jnänävaraniya)
karma
Telepathy
knowledge obscuring (Manah-Paryay-Jnanävarniya) karma
Omniscience
knowledge obscuring (Keval-Jnänävaraniya) karma
2. Perception
obscuring (Darshanävaraniya) Karma
Perception
means to perceive the right meaning and cognition. Perception
obscuring karma diminishes the powers of our correct perception
through the eyes, ears, nose, tongue, and skin to the extent that we
may not be able to see well, hear well, smell well, etc. Perception
obscuring karma therefore reduces the real meaning of the things we
see, hear, smell, feel, taste and read and how we correlate them with
each other.
3. Obstructing
(Antaräya) karma
The
inflow of Antaräya (obstructing) Karma is caused by obstructing
others in
Charity
(depriving food, water, and cloths)
Gain
(depriving of their due profit)
Enjoyment
of consumable things
Enjoyment
of non-consumable things
Making
use of their powers to progress
It
produces the following types of result in one’s life
Consequently
Obstructing Karma is responsible for all the obstacles we face in our
lives. There are five sub-types of Obstructing Karma:
Charity
obstructing (Dänäntaräya) Karma
Gain
obstructing (Läbhäntaräya) Karma
Enjoyment
Obstructing (Bhogäntaräya) Karma
Re-enjoyment
obstructing (Upabhogänträya) Karma
Will
power obstructing (Viryänträya) Karma
4. Deluding
(Mohaniya) Karma
Deluding
Karma creates doubts about religion and spiritual teachers and
destroys faith in the Jinä. It obscures right belief and right
conduct of the soul. Deluding Karma causes attachment and hatred and
passions such as anger, ego, deceit, and greed. Deluding Karmas are
divided into two groups.
Faith Deluding Karma
(Darshan Mohaniya)
This
Karma is so powerful that it brings in its train all other causes of
Bondage of soul. They are undisciplined life (Avirati), Negligence
(Pramäda), and Passion (Kashäya). As such it completely
overpowers and misleads the soul and not only does it vitiate Right
faith but also obstructs acquisition of Right knowledge and Right
conduct.
Conduct Deluding
(Chäritra Mohaniya) Karma
Conduct
Deluding (Chäritra Mohaniya) Karma are those which obscure or
obstruct Right conduct and are further sub-divided into twenty five
categories, sixteen of Passion Deluding (Kashäya Mohaniya) and
nine of Pseudo-passion Deluding (No-Kashäya Mohaniya) Karma.
Of
all the karmas, Deluding Karma is the most dangerous and the most
difficult to overcome. It is well known that the senior most learned
disciple of Lord Mahävir, Ganadhar Gautam could not attain
Omniscience or Perfect knowledge (Keval Jnän) due to this Karma
and his resultant attachment (Moha) for Lord Mahävir. Gautam
Swami became omniscient only when he realized this and gave up such
delusion (Moha) after the death of Lord Mahävir. Once this
karma is destroyed, salvation or liberation is assured.
B.
Aghäti Karmas (Non destructive Karmas):
5. Feeling
Producing (Vedaniya) Karma
Feeling
Producing Karma is responsible for all the pleasure and pain we feel.
Some of the effects of Feeling Producing Karma are good health,
happiness, sickness, sorrow, etc.
This
is divided in 2 subtypes:
6. Body Determining
Karma (Näm Karma)
This
Karma bondage determines the physique or the body that the soul will
occupy. It has got numerous sub-categories, varying from two to one
hundred three, according to different schools and classification and
sub-classification. There are two main divisions namely (i) Happy
Physique Karma (Shubha Näm Karma) and (ii) Unhappy Physique
Karma (Ashubha Näm Karma).
7. Status Determining
(Gotra) Karma
Status
determining karma determines your social and economical status.
There are two sub-types of status determining Karma:
High
Status Karma involves a high and respectful status in respect of (i)
family; (ii) community (iii) learning (iv) power (v) profit (vi)
penance (vii) looks and (viii) luxury.
Low
Status Karma results in the opposite equipment and attainments like
low and disrespectable family.
8. Life
Span Determining (Äyushya) Karma
Age
determining karma determines our life span. Our life span may be
shortened by natural calamities or accidents. The age determining
karma determines the lifespan for the next life when two thirds of
our current life has passed and it is based on precisely what kind of
activities we are doing with our mind, speech or body. If we are
involved in good deeds at that time in point, we will have a longer
and a better next life. Since nobody knows which point in our life is
this point; we should be constantly involved in doing good deeds. If
our next lifespan is not decided at the first two thirds then it is
decided at two-thirds of remaining time. If it is still not decided
yet then again at the two thirds of remaining time and so on and so
forth, or at the time of death. Age determining karma will not be
acquired if the soul is going to be liberated in the current life.
There
are four sub-types of age determining karma:
Quantity
of The Bondage of The Karmas (Pradesha Bandha)
If
the physical vigor of our activities is weak, then we accumulate a
smaller number of Kärman particles, but if the physical vigor is
stronger, then we accumulate a larger number of Kärman particles
on our soul. The higher the number of Kärman particles bonded,
the stronger is the resultant effect.
Duration
of the Bondage of Karmas (Sthiti Bandha)
The
duration of karmic particles on the soul is decided by the quality of
our passions at the time of our activities. If our desire for the
activity is mild, then the duration of the bondage will be for a
short time. On the other hand if the passions are stronger, the
duration of the bondage will be for a long time. The minimum time
could be a fraction of a second and the maximum time could be
thousands or even millions of years.
Intensity
of the Bondage of the Karmas (Ras Bandha)
The
intensity of karmas depends upon how intense our passions are at the
time of our activities. The lesser the intensity of our passions,
the less strong is the resulting effect of the karma; the greater the
intensity the stronger the resulting effect is.
The
tightness of the bondage of the karmas to the soul is categorized in
four different kinds.
Loose
Bondage: This is like a loose knot in a shoestring, which can easily
be untied. The Karmas, which are attached loosely to the soul, can
be easily shed off by simple austerities and repentance.
Tight
Bondage: This kind of bondage needs some more effort to untie it.
Similarly, the Karmas, which are attached tightly to the soul, could
be shed off with some effort like atonement.
Tighter
Bondage: This kind of bondage needs even greater effort to untie it.
Similarly the Karmas, which are attached tighter to the soul, could
be shed off with special effort like greater austerities.
Tightest
Bondage: This kind of bondage cannot be undone, no matter how hard
you work at it. Similarly the Karmas, which are attached so tight
to the soul, cannot be shed off by any kind of effort but we have to
bear their results for this karma to be shed off.
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