Jain World
Sub-Categories of Passions


I. Samayasara Samayaprabharitam
II. Soul and Non-soul (Jiva-Ajiva)
III. The Ethic of Action
IV. Demerit and Merit (Punya Papa)
  V. Inflow of Karmas
  VI. Checking of Karmas (Samvara)
  VII. The shedding of Karmas (Nirjara)
  VIII. Bondage  (Bandha)
  IX. Liberation (Moksha)
  X. Liberation Pure bsolute Knowledge
  XI. Samayasara

Chapter VII  -  The Shedding of Karmas (Nirjara)



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          243.  That right-believing soul should be known to be free from disgust, who has not disgust, in the nature of all (objects).



          A right believer correctly knows all the six substances of which this universe is composed.  Rise and decya, birth and death, rise and fall, purity and impurity, are all different conditions of substances, which have a permanent nature, and therefore a right-believer has no disgust at the change in condition.  When he finds himself surrounded by troubles, poverty, disease, ill repute, dishonor and and unjust treatment by other, he does not feel disgusted. He takes them to be the fruition of his own Karmas already bound by him owing to his own impure thought-actions, and he remains economies in mind without having disgust or disturbance of any kind.  Similarly when he sees other in poverty, disease, dismour and distress he feels no disgust for them; but has compassion for them: and with a mild heart, so far as it lies in his power, tries to remove the pain and trouble of another.  Although in practice, laymen are obliged to remain awe from dirt, filth, and causes of infections diseases, etc., yet the do not feel any disgust.  Principles of bygone, and considerations of morality may keep him aloof from such objects as are likely to cause him harm, but he has no disgust towards any one.


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          247.  The soul which is not ignorant of all the modifications of Karmas, that right believer should certainly be known (to be) ungulible.



          Ignorance or superstition is a great danger.  Under false beliefs people perform people perform many unjust and irreligious deeds and suffer bad consequences here and hereafter.  A right believer has gone beyond this state.


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          248.  He, who is imbued with devotion to Siddhas or perfect souls, and preserves himself against all impure thought natures, that right believer should be known (to be) the self-preserver.



          The fifth quality of a right believer is self-reservance.  He is devoted to the pure attributes of the perfect soul, and realises his soul just like the Siddhas.  His remaining firm in his right belief is a real preservation of his soul from bad consequences.


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          249.  He who fixes his own soul when deviating in the wrong path in the path of Liberation that right believer should be known (to be) with the power of steadfastness.



          A right believer must have the quality of steadfastness.  He keeps his soul away from all perverse belief.  His strong conviction appears wonderful to wrong believers.  If adversaries try to offend him or to make his deviate from his path or if strong bad Karmas being operative bring poverty, disease, separation from family members etc., he remains firm in his conviction.


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          250.  He who has love for these three belief, knowledge, and conduct right causes of the path of Liberation, that right believer should be known (to be) with feelings of love.



          The seventh quality of Love is also found in a right believer.  He has formed his goal of attaining Liberation and therefore he deeply loves the three-fold path of Liberation, which is right belief, right knowledge, and right conduct.  In one word, it is Self-absorption.


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          251.          The soul who mounted on the chariot of knows ledge destroys the manosuvres of the chariot like mind.  That right believer should be known to (be) the propagator of the knowledge of the conquerors.



          Truth is Liberation, self-knowledge, self-absorption. The mind of a right believer is under control, and his soul subjugates the non-self thought activities.  Thus he is a real propagator of Truth.

          In the Jain Scriptures, eight qualities of a right believer are described in detail both from practical and real point of view.  If we consider them from the former view we can think of them as follows: -

          1.  A right believer must not have any doubt in the seven principles of Jainism, nor have seven kinds of fear.

          2.  He must follow the path of Liberation not with a desire for sense objects here or hereafter.

          3.  He must not hate poor, ill or distressed persons and animals, nor have disgust for dirt and filthy objects.  He must be aware of the nature of all things as they are, and be calm.  He must not be proud of himself.

          4.  He must not be persuaded by the wrong beliefs and superstitions of others.  He must not follow any rites and customs perverse to right belief.

          5.  He must love his brother pilgrims on the path of Liberation.  If a brother has been guilty of sinful or wrong actions, he must not publish it.  But he should try to correct his erring brother.  He should also remove his own defects.

          6.  He must keep himself firm in the performance of piety, and also try to keep others firm in that path by religious discourse, and such assistance as he can give them.

          7.  He should help all his brother pilgrims on the path of Liberation even by sacrifycing his own comforts to relieve their distress.


8. He should propagate Jainism by delivering lectures, writing books, converting others to the true faith, spreading the glory of Jainism by acts of charity, worship, austerities, etc., removing the ignorance of the people, and helping them in following Truth.

From the real point of of view, the author has explained these eight qualities in the above Gathas.  When a right believers is fearless, and convinced of his own undisturbable pure nature, free from desire, and disgust, fully a ware of his own self, bent upon self preservation, steadfast in true belief and knowledge of the self, a deep lover of self- absorption and Liberation, and a propagator of his own self by deep self-concentration results in shedding by thought (bhava Nir-jara) from which results Karmic shedding (Dravya Nir- jara.)