It could have been seen from our
discussion so far that termination of any Karma is Nirjara. We have
mentioned two types of Nirjara, viz. Akaam Nirjara and Sakaam Nirjara.
Operative Karmas fall off or terminate after extending appropriate
consequences to the soul. This type of termination is automatic. Soul has
not to make any effort for such termination. That is called Akaam Nirjara
which means getting to the end of some Karma without any deliberate effort
or intention of terminating it. All the worldly souls have been undergoing
this type of Nirjara since time without beginning. While bearing the
consequences of the operative Karma, soul however, generally indulges in
sense of craving or aversion for the given situation. As such, it acquires
new Karmas while achieving Nirjara of the operative Karmas. Akaam Nirjara
therefore does not help soul in getting rid of the bondage of Karmas. In
case of Sakaam Nirjara, soul is desirous of getting freed of Karmas. It
therefore stays equanimous and does not indulge in craving or aversion
while bearing the consequences of operative Karmas. As such it does not
acquire new Karmas while undergoing Sakaam Nirjara. The bondage of Karma
is thus getting reduced by that type of Nirjara. Our present discussion is
therefore c oncerned with Sakaam Nirjara only.
We have seen in the last chapter that
different types of Tapa, if properly performed, can serve as excellent
means for achieving Nirjara. In this chapter, we want to discuss other
aspects for achieving it. Aside from bondage arising from soul�s
embodiment , principal factors responsible for causing bondage of Karma,
are wrong perception, lust of sensuous pleasures, defilements and
indolence. On the other hand, right perception, restraint, detachment and
diligence are the factors that counter those causes a nd are therefore
means for achieving Nirjara. Wrong perception arises on account of
ignorance of soul about itself. Consciousness, that manifests itself in
the form of capability of knowing, is the essential attribute of soul.
That attribute does not belo ng to lifeless objects. Our body by itself is
lifeless. Its peculiar mechanism is however helpful to the intangible soul
for manifesting itself. Soul thus abides in a body that is destined for it
by its operative Karmas and that body thereby displays the quality of
consciousness as long as soul so abides. We therefore treat that body as
alive. As soon as soul departs from it, the body loses the consciousness
and is treated as dead. It is then destined to disintegrate and we cremate
the body for its quicke r disintegration. Bodies of our most beloved ones
are not exception to this.
All of us have witnessed this
difference between life and death and know for sure that connection of
body with soul does not last for ever. We are however prone to vaguely
imagine that death would somehow not overtake us and lead the life as if
we are not going to die. There is an interesting anecdote in this
connection in Mahabharat. During the period Pandavas were in exile, once
Udhishthira got thirsty and asked Nakul to look for water. Nakul spotted a
lake a little away. As he approached the water, he heard a voice warning
him not to take water before answering some questions. Ignoring the
warning, Nakul tried to get water and was instantaneously dead. As he did
not return, Udhishthira sent Sahdev after him. He came to the same place.
He too tried to g et water ignoring the voice and was dead. Thereafter
Arjun and Bhima followed them in succession and met the same fate. Then
Udhishthira went there. He was wise enough not to ignore the voice. He
therefore expressed his willingness to answer the questions . One
important question was �What is the biggest amazement of the world�.
Udhishthira replied that death is a certainty for every being. People
however behave as if they are not going to die and that type of behavior
is the most amazing aspect of the wor ldly life. The invisible deity was
pleased with his replies and restored all his brothers to life.
Many of us might have heard or read
this story or something similar to that. Hardly any one however cares for
this aspect in daily life. There is no intention here to deny association
of soul with body as long as one is alive. Soul being an intangible ob
ject has to manifest itself through some body. As such it experiences the
feeling of happiness and/or unhappiness depending upon the conditioning of
that body. No situation however continues for ever. The feelings of
happiness or unhappiness are thus ephe meral and therefore unreal. One
should stay aware of this ephemeral nature of every situation and of all
the connections inclusive of the connection of soul with body. That
awareness can help us in performing our duties in this life properly and
adequatel y without developing undue attachment for any situation. However
our identification with the body and everything else, that we think as
belonging to us, happens to be so complete that we can hardly remember
that all these connections are ephemeral and we have to leave them one
day.
The religious books compare this
connection of soul with body to that of milk with water. These are two
separate, distinct ingredients having different properties. When mixed
together, they look as one single substance and cannot be easily
separated. Simi larly soul happens to identify itself with the body
through which it manifests and stays oblivious of its own real nature.
Soul is conscious, formless, everlasting and blissful; the body by itself
is lifeless, concrete, ephemeral and devoid of feelings. T hese two cannot
stay connected for ever and can never be totally identified. Any feeling
of such identification is therefore false.
