Nirjara
(Shedding of Accumulated Karmas)
Function of Samvara is to stop the fresh inflow of
karma but the function of Nirjara is to dry up the reservoir of the past
karmas. This process can be achieved in two ways, namely- (1) by allowing
the past karmas to fructify in due course of time and tasting their
fruits-good or bad --with equanimity and (2) by shedding past karmas
through observing suitable penances before their actual fructification.
The first method is known as �Akama-nirjara' while the second as �Sakama-nirjara'.
In the first method the karmas are exhausted themselves on their
fructification. There are two main drawbacks of this method, namely - (a)
we do not know when the past karmas would fructify and it may also be
possible that they may not fructify during the present life, (b) If the
fruits of the past karmas are not received with equanimity and objectivity
and if the self is affected and agitated by good or bad fruits
respectively, it earns further karmas. Thus while exhausting past karmas
the self earns some fresh karmas. It is for these inherent defects of
�Akama-nirjara' method, i.e., the passive method of shedding the karmas
that the seers have recommended the second method of �Sakama-nirjara',
i.e., active method of shedding the karmas. This is the method of shedding
of karmas by positive efforts. It is like ripening a fruit by artificial
means, instead of allowing it to ripe in natural course. The positive
efforts are through penances, called �Tapas'. These penances are of two
types, namely - (a) Abhyantara Tapa meaning Internal or �Inward penances',
(b) Bahya Tapa meaning External or �Outward penances'. �Inward penances'
are classified as - 1. Prayascitta (atonement of sinful acts), 2. Vinaya
(reverence or politeness), 3. Vaiyavrtya (service to saints and elders),
4. Svadhyaya (scriptural study), 5. Vyutsarga (abandonment of passions
etc.), 6. Dhyana (meditation). The whole range of �internal penances' is
mental and psychological towards life and its problems. This
transformation is styled as �Penances' which shows that in Jaina
terminology the expression �penances' is not confined to physical and
sensual restrains only. At every stage of philosophical reasoning the
Jainism has emphasised the prime importance of �Bhava', i.e., inner
working of mind, for the simple reason that the gross always follows the
subtle and no action is actualized without it being previously entertained
in the inner mental plane. Therefore the significance of Jaina emphasis on
"inward penances lies in the fact that it clearly proves that Jainism does
not advocate only sensual repression and physical tormentation as is
generally misconceived by these, ignorant of the basic approach of the
Jaina seers. These �inward penances' are known as �Bhava-nirjara'.
External penances known as Bahya-tapa are meant to
rest-rain and discipline the sensual cravings. These are of six subtypes,
namely (1) Anasana - fasting, (2) Avamaudarya - reduced diet, (3)
Vrttiparisankhyana - delimiting the varieties of food, (4) Rasa-parityaga
- giving up stimulating diet, (5) Viviktayyasana - lonely habitation, (6)
Kayaklesa - Mortification of the body. However, these outward restraints
are of no use if they are not accompanied by inner restraints and
understanding. Unless these outer restraints and penances are able to
maintain equanimity of mind and spirit, they would result in mere
tormentation of one's body which is strictly prohibited. A fast with mind
lingering in kitchen, is not Nirjara. Contrarily it results in
accumulation of fresh karmas. Similarly fasts and other such penances
undertaken with a view to gain material benefits or worldly pleasures and
to earn name and prestige in the contemporary society would result in �Asrava'.
It is thus evident that those who celebrate their penances by
advertisements, processions and feasts are merely making a mockery of this
subtle principle of Nirjara.
The processes of Samvara and Nirjara are not exclusive
and hence both can be and should be taken up simultaneously. They are
mostly overlapping because both postulate a prior change in mental
attitude and approach towards life and its problems. Therefore, the
classifications described above are only for the purpose of understanding
the details of their working.
As regards �Gunasthanas' the ascendance of the soul by
different steps (already discussed in Chapter Sixth) Samvara and Nirjara
cover all the fourteen steps of Gunasthanas, before achieving the absolute
Bliss, i.e.,Siddhahood.
