Seven Verities
(Tattvas) in Jainism
(Based on Tattvārth Sutra)
Dr Anekant
Kumar Jain*
Introduction
Total
release of kārmika matter from the self (soul) by self realization is
liberation / emancipation/ salvation. Everybody feels pain in transmigration and
wants to eliminate this pain.
Right belief-knowledge–conduct together constitute
the path of liberation. Umā Svāmi, the Ācārya revered by all sects of Jains,
wrote an important text in Sanskrit in the first century AD. This text called
TattvārathSutra, considered as Bible of Jains, has ten chapters and 357 sutras.
This text is also called as text for attaining liberation (Mokşa Sāstra}.
TattvārathaSutra starts with the following sutra:
Samyagdarśanajňānacāritrāņimokşamārgaħ (TS I/1)
Umā Svāmi defined right belief as firm belief in the
true nature of the principles/ verities/tattvas,
Right belief arises from the innate disposition or by acquisition of right
knowledge. The living being (jīva),
the non living beings (ajīva), influx
{āsrava), bondage (bańdha), stoppage (sańvara), dissociation (nirjarā)
and liberation (mokşa) constitute the
seven tattvas /verities. Sutras 2nd
and 4th from first chapter of TattvārthSutra define right belief and
verities.
Tattvārthaśraddhānań samyagdarśanam.
Jjīvājīvāsravabańdhsańvaranirjarāmokşastattvam. (TS/I/2, 3)
This classification of the fundamental principles
into seven verities is metaphysical with overtones of spiritual values. To
these seven verities, merit (punya)
and demerit (papa) have been added
and the nine verities called padārthas
giving them a flavour of religious content.
1. Jīva, the living being
In this world, we do not meet jīva or pure soul as such. Jīva
or the living being is a mix of pure soul and non-living being i.e. pure soul
bonded with kārmika matter. In common
parlance, jīva is translated as soul
or living being. An average individual, due to ignorance, regards his body as
his soul and all thoughts and attention to keep it in comfort. The root cause
of our suffering lies in our ignorance of the essential characteristics of our
soul.
According to Jain philosophy, living being is neither
created nor destroyed. As already indicated, living being and non-living being
are the two substance types which comprise the universe. The primary
characteristic of living being is consciousness that distinguishes it from
non-living being. Attentiveness is its inherent feature, as without it, it
cannot have conation. It is the prerequisites of any kind of knowledge.
1.1 Distinctive
characteristics of jīva (Living
being)
The further distinctive characteristics of living
being mentioned by Umā Svāmi in TattvārathSutra is
Upayogo lakşaņam (TS/II/8)
___________________________________________________________________________
*Sr Lecturer, Deptt. Of Jain Philosophy; Shri Lal Bhadur
Shastri Rastriya Sanskrit Vidyapeeth (Deemed University). Qutab Institutional
Area, New Delhi
– 110016, Ph: 9868034740
i.e. manifestation of consciousness is the
distinctive feature of the jīva.
That, which arises from both internal and external causes and concomitant with
consciousness, is upyoga (active or
attentive consciousness). 1
Consciousness manifests itself in two ways namely
intuition (darśana) and knowledge (jňāna). The difference between
intuition and knowledge is that the former is detail-less knowledge (a feeling
of sheer existence) while the later is with all the details of the object of
knowledge. It is important to understand the difference between these two terms
as they occur very frequently in Jaina texts. Darśana is an indeterminate stage in the process of cognition. The
object of knowledge gets in contact with sense organs and initiates the process
of cognition. At this stage it is just a mere awareness of the existence of the
object. So at this stage there is an indefinite and indistinct idea about the
object in question. The details about the object are not perceived and so there
is no question of identifying the object as belonging to a particular class or
group. The process of discrimination or analysis that is inherent in the human
mind enables the enhancement of mere sensual awareness into sensual perception.
The vague consciousness of the object presented to the senses is replaced by a
definite comprehension of its class and characteristics. The distinction of the object is grasped and
this paves the way for a further expansion of the knowledge domain.
According to Pujya Pāda, knowledge is with details
and the intuition is without details. Apprehension of the mere object (the
universal) is intuition and awareness of the particulars is knowledge.2
1.2 Two main types of living beings
1.3
Sańsāriņo muktāśca (TS/II/10)
Living beings are further described as of two types
i.e. empirical souls or the Tran-migratory soul (sańsāri jīva) and Pure or
liberated souls (Muktātmā).
Tran-migration (metem-psychosis) means moving in an endless cycle of
birth-death-birth and the living beings going through transmigration are called
sańsāri jīva / empirical souls.
Those living beings who have freed themselves from transmigration are
the emancipated / liberated/ pure souls (Muktātmā).
1.4 Living beings are inter-related / inter
dependent/ help each other.
1.5
Parasparopgraho jīvānām. (TS/V/21)
Souls are
also substnaces3. The function of soul is to help one another.7
the word paraspara means reciprocity
of action. Parasparasya upgraha means
rendering help to one another. What is it? Is it the mutual help between master
and the servant or the teacher and taught. The master renders help to servants
by paying them in cash while the servants render their physical and mental
services to the master in return. The preceptor teaches what is good in this
life and thereafter and makes his disciples follow them. The disciples benefit
their preceptor by their devoted services.
What is the purpose of the repetition of the word ‘upgraha’? It indicates that living beings are also the cause of
pleasure and pain, life and death of one another.4 This sutra is very important and famous in Jain
community and used as a logo of Jainism.
2. Non – Soul
(ajīva)-
Jaina cosmology regards the universe as comprising
six substances that are technically called dravyas.
It is real and consists of Jīva
(soul) and Ajīva (non-soul). While
the Jaina Ācāryas have divided the substances into broad categories of Jīva and Ajīva, or Living and non- living, they have further divided Ajīva (non-living) into five categories,
namely: – (1) Pudgala, (2) Dharma (3) Adharma (4) Ākāśa and (5) Kāla.
According
to Umā Svāmi–
Ajīvakāya dharmādharmākāśapudgalaħ and Kālśca
. (TS/V/1, 39)
The non soul substances (bodies) are the medium of
motion, the medium of rest, space and matter. Here in the first sutra the term
‘Kāya’ is derived from ‘body’. Here
it is applied on the basis of analogy. The non soul substances are called
bodies on the analogy of the body of a Living being. The word ‘body’ is
intended to indicate a multitude of space point. The space – points of the
Medium of Motion are a multitude. 5.
Besides these are called bodies in order to indicate
that, there is no multitude of space-points in time. Time has only one space
point. So it is not called by with ‘Kāya’
/ ‘Body’
According to Kundkundācārya also there are only five Astikāyas, like Jīva, Pudgala, Dharma, Adharma and Ākāśa. Time (Kāla) is not
Astikāya because of only one space
point. 6.
So, The Non- soul (substances are:)
1. Dharma =
Medium of motion to soul and
matter.
2. Adharma = Medium of rest to soul and matter
3. Ākāsha
= Space
4. Pudgala
= Matter
5. Kāla
= Time
2.1. – Medium
of Motion & Rest (Dharma & Adharm)
Gatisthityupagrahau
dharmādharmayorupakāraħ. (TS/V/17)
Dharma in
Jainism has been defined as a substance which it self does not move but helps
the moving living beings and matters
in their movement, just as water of river assists to movement of moving fishes.
The fish swims by its own force but the water is essential for swimming. 7.
Adharama is
the principal of rest and pervades the whole universe. This is the auxiliary
cause of rest to the soul and matter. Adharma
has been defined as a cause of helping the matters
and souls which are at rest, in taking rest just as earth, which is at rest,
helps those who want to stay and take rest. 8.
It is because of this principle that bodies in motion
are enabled to enjoy a state of rest. Dharma
is a substance which provides the conditions for the movement of other
substances, which remaining unmoved, Adharma,
on the contrary, is the condition that helps the various substances to return
to a restful state from their mobility, in the same way a tree helps a traveler
to stop and rest in its shade.
The medium of motion and rest never lose their
special characteristics of facilitating movement and rest etc., and their
common characteristics of existence etc., they are eternal, fixed in number and
colour less (non-material).9. These are also without activity.10.
There are innumerable points of space in the medium of motion, the medium
of rest.11. They are located
in the space of universe 12 and pervade the entire universe- space.13.
2.2 Ākāśā (Space)
Space is infinite, eternal and imperceptible. 14.
All substances have extension and extension is afforded only by space. Space is
eternal pervasive and formless substances which provides room for the existence
of all extended substances. 15. Though imperceptible, its existence
is inferred from the fact that substances, which are extended can exist only in
some place. Thus space is a necessary condition for the existence of all
extended substances. The Jains distinguish between two kinds of space, the one
that is characterized by the presence of motion and all other substances and
the other in which motion and other substances are absent. Lokākāśa is the word of life and movement and constitutes the
ground of all human activity and experience.
But in the Alokākāśa
there is no motion or activities of any substances. The units of space,
called space points are infinite.16.
2.3 Pudgala (Matter)
‘Pudgala’
is a definitive word used for matter in Jainism. Matter (Pudgala) has been defined as that which undergoes modification by
combination (Pud = to combine) and
dissociations (Gala = to dissociate).
17. It has rūpa / form,
meaning, the qualities of colour, touch, taste and smell i.e. it possesses a
form (Mūrta) or defined as concrete. 18.
Matter signifies anything that is liable to integration and disintegration. It
is an eternal substance with regard to quantity and quality. It may increase or
diminish in volume without any addition or loss of particles. All material
substances are characterized by the tendency to form aggregates (Skandh) or to break up into smaller and
smaller parts. The smallest part, which cannot be divided further, is the atom
(aņu).19. Compound objects
of the material world including senses, mind and breath are the aggregates of
atoms20. Sound has been regarded not as a quality but only as a
modification of matter21. According to Kundkund, matter is an entity
which can be cognized by the five sense organs22.
He further says that both parmāņu (individual part of matter) and aggregates are matter as
they are the modifications of several matters.
Matter exists in two states namely parmāņu
and aggregate. So he classified matter further in four classes namely: skandha (aggregate), Skandh deśa (aggregate occupying space), Skandh Pradeśh (aggregate occupying limited space) and parmāņus23.
2.4 Time / Kāla
Time also is a non-living being substance.24
It has no body as it occupies only one space point and has no extension or
body. Still it is classified as a substance as it has the essential
characteristics of substance namely origination, destruction and permanence and
that which is an aggregate of qualities and modes. Both these characteristics
also apply to time25. Transformation in the substance cannot be
conceived without the presence of time.
Vartanāpariņāmakriyaћ
Paratvāparatve ca Kālasya (TS/V/22)
Primary attributes of time are assisting substances
in their continuous transformation; modifications, in their priority and
non-priority in time etc. From practical viewpoint time is expressed in terms
of year, month, day, hour ad minute etc. Smallest unit of time is called samaya (infinitely small part of time)
in Jain texts. And it consists of infinite instants –
So(a)nantasamayaћ
(TS/V/40)
Thus Jain texts describe living being and matter as
the fundamental verities comprising the cosmos. They both interact and try to
influence each other. Soul though has its nature of bliss and infinite
knowledge and hence tries to get rid of all matter impurities associated with
it. Hence from the spiritual viewpoint, Jains define the next five states of
their interaction the last being the pure state of soul as the five verities.
We shall now present a brief preview of these five now from spiritual
viewpoint.
3. Āsrava or influx
Activities of mind, body and speech (called yoga in Jain texts) cause vibrations in
the environment around soul. These vibrations cause the kārmika particles (matter particles) flow towards the soul. This
flow of kārmika particles towards
soul is called Āsrava. The soul
forgets its own nature due to its being veiled by kārmika impurities called karmas themselves. Jiva’s involvement in
the transmigratory cycle is due this influx.26 Just like water flows
in a pond through a number of streamlets, so also karma particles flow towards
soul from all directions due to activities of mind, body and speech. 27
Kāyavāđmanaħ
karma yogaħ. sa āsravaħ. (TS/VI/1, 2)
3.1 Punya (merit) and Pāpa (demerit)
According to Umā Svāmi, there are two kinds of influx
namely: Punyāsrava or influx of
meritorious kārmika particles and Pāpāsrava or influx of De-meritorious kārmika particles. Auspicious activities of mind body and speech
are the causes of meritorious influx while inauspicious activities of mind body
and speech are the causes of de-meritorious influx28. If we add
these two to the seven verities then we have nine padārthas29
What is good and what is bad? Killing, stealing,
copulation, etc are the wicked activities of the body. Thoughts of violence, envy,
calumny etc are wicked thought activities. Opposites of these are good
activities. An activity performed with
good intentions is good and those performed with bad intention is bad30. Good activities and intentions are the cause
of influx of meritorious particles while evil activities and intentions are the
cause of influx of de-meritorious particles.
3.2 Two types of influx.
Influx is also classified in another way as follows:
Bhāvāsrava or psychic influx
Dravyāsrava or matter influx.
The former is concerned with thought activities and
the later with actual influx of matter particles31. The causes of
the former i.e. psychic influx are activities of five senses like attachment, e.g.
flow of water into the boat through holes in its body when the boat is actually
floating over water. Matter influx is the actual kārmika particles, which fills our environment. Psychic influx is
further classified in five categories namely delusion (mithyātva), lack of self-control (avirati), pramāda (inadvertence),
yoga (activity) and kaşāya (passions) 32.
3.3 Influx
varies from person to person
According to Umā Svāmi, there are two kinds of influx
namely that of persons tainted with passions which extends transmigration and
the other of persons who are free from passions which prevents or shortens it
or is not affected by it. 33
Persons are of two types, namely those actuated by
passions (called sakaşāya) and those
who are free from passions (called akaşāya).
Passions are anger, deceit, pride and greed. These passions are called kaşāya in Jain texts. Sāmparāya is sańsāra (transmigration). Karma which leads to sańsāra is called Sāmparāyika.
Īryā means yoga or movement /
vibrations. Karmas caused by vibrations is called īryāpatha. The influx of
the former karma operates in the case of persons of perverted faith actuated by
passions while the influx of later karma takes place in the case of ascetics
who are free from passions34.
4. Bańdha
(Bondage)
The principle of bondage is an important spiritual
concept of Jainism. It is the bondage which leads one to ever increasing
involvement in transmigration. Bondage is caused by influx of kārmika particles. Influx brings
bondage. According to Umā Svāmi
sakaşāya tvajjīvāħ karmaņo yogyānpudgalānādatte sa bandhaħ (TS/VIII/2)
The individual self actuated by passions attracts
particles of matter filling the environment, which are fit to turn into karma.
This is called bondage.
How does influx of karmas bind the soul? The process
is illustrated by the example of a person who has fully smeared his body with
oil and stands out in the open where wind is blowing. It is natural that
particles of dust should stick to his body. Similarly when the soul is rendered
weak by various kinds of passions and thought activities, it gives room for kārmika
particles to stick to it and get converted into karmas. It is invariably the
process that the psychic influx or the thought activities are the direct and
proximate causes of matter influx.
4.2 Bhāva bańdha, psychic bondage and dravya
bańdh or mater bondage.
It is the conscious state of mind that binds the
karma with the soul when the soul is excited by any of the causes like passion
or attachment/aversion. Bondage is also of two types namely
Bhāva bańdha or bondage by emotion or psychic
bondage and
Dravaya bańdha or matter bondage.
According to Nemi Canda Sidhānta Deva
Bajjhadi kammań jeņa du chedaņabhāveņa bhāvabandho so,
Kammmādpadesāņań aņņoņņapavesaņań idaro. 35
i.
That modification of consciousness consisting of
attachment or aversion by which karmas are bonded to the soul is known as
psychic bondage. Psychic bondage is therefore the alliance of the soul with
mental or psychic activities that are produced when the soul is excited with
attachment or aversion to the worldly objects 36.
ii.
There is a union of soul with actual karmas. This
union consists of the interpenetration of the soul and karmas, and the bondage
resulting bondage is called matter bondage37
4.3
Causes of bondage
According
to Umā Svāmi
Mithyādarśanāviratipramādakaşāyayogā bandhahetavaħ (TS/VIII/1)
i.e. Mithyātva
(wrong belief), Avirati
(non-abstinence), Pramāda (negligence),
Kaşāya (passions) and Yoga (activities) are the causes of Bandh (bondage).
4.3.1
Wrong belief
It is the perversity of outlook. Wrong belief in these
seven verities is called wrong belief.
It has many subdivisions like ekānta (solitary viewpoint), viparyaya
(opposite of right knowledge), vinaya ( ), sańśaya (doubt)
and ajnāna (lack of knowledge) 38.
4.3.2
Non abstinence
It is the absence of self-control. A person who has no
control over his senses indulges in sense pleasures and he looses direction for
self-realization. There are five vows in Jainism namely non violence, non
stealing, speaking the truth, non possession and celibacy. Non-abstinence
primarily means non-adherence to these five vows.
Hińsānristeyābramhparigrahebhyo
Viratirvaratam. (TS/VII/1)
4.3.3
Negligence
Negligence here means indifference to higher values
of life. Indulgence in sensual pleasures leads one to negligence and it again
leads to activities like listening to reprehensible talks (vikātha) or
activities leading to sensual pleasures again. Reprehensible talks can be about
affairs of an individual, state, leader, organization, women etc 39
4.3.4
Passions
Passions create states of the soul, which are
intensely affective in nature. Feelings and emotions like anger, greed, deceit
and pride are responsible for the influx and bondage of karmas.40
4.3.5
Activities.
Activities of mind, body and speech cause vibrations
in the environment and affect the state of the soul. (TS/VI/1)
4.4
Four kinds of bondage
Bondage is of four types according to the nature and species of karmas,
duration, fruition and quantity of space points. According to Umā Svāmi:
Prakŗitisthityanubhavapradeśāstdvidhayaħ (TS/VIII/3)
4.4.1 Prakŗiti bańdha Nature of the bondage
It refers to the nature of karma that has been bonded with the soul 41.
4.4.2 Duration of bondage
It refers to the state i.e. present and when it gets activated and is
extinguished i.e. separated from the soul after fruition. 42
4.4.3
Potency
or strength of karmas
It refers to the intensity of
experience resulting from the karmas which leads to the intensity if bondage. 43
4.4.4
Space
points of karmas
It is concerned with the extensiveness and the aggregation of kārmika particles associated with the soul. 44
The three fold activities determine nature and space point bondages
while the passions determine duration and potency of bondage. This diversity of bondage is due to the
degree and intensity of passions. If the soul does not take the modes of
activities and passions, then the kārmika particles are destroyed. Hence the soul is not the cause of bondage. 45
The four types of bondages as discussed above are intimately associated
and affect the soul accordingly.46
So far we have seen that the soul gets
involved in the cycle of life and is bound due to influx of karmas. This
bondage is beginning-less but it has an end. The soul with its inherent
capacity is pure and perfect and can achieve the ultimate sate of eliminating
all types of bondages to it. This is
possible by means of a process, which gradually stops new bondages and then
eliminates the effects of exiting bondages (kşayopśama). From now onwards
the self-realization starts.
We therefore have to take steps in this direction namely
·
Sańvara or stoppage of influx and bondage (new).
·
Nirjarā or dissociation of existing karmas with the
soul.
These steps follow that order i.e. Sańvara first and Nirjarā then.
i. Sańvara - (Stoppage of influx of new karmās in
soul)
Sańvara or stoppage of the influx of new karmās is the first significant
step in the process of liberation of the soul from karma. Sańvara is the opposite of Aśrava; it is so
called as it prevents the entry of karma into the soul. Umāsvāmi has given a
precise definition – ‘The obstruction of influx is stoppage’. (Sańvara)
‘Āsravanirodhaћ sańvaraћ’ (TS/IX/1)
It is the harbinger of
spiritual development that chooses the entry for new karmas. Continuing the
earlier simile, if the entry of water in to a boat through a hole is to be
stopped, the hole must be plugged. If the wind is blowing in through the
window, the window must be closed. This is the common-sense remedy. The some
principle applies to stoppage of influx of new karmas. If the influx is to be
stopped, the activities, which cause it, must be stopped. If the passions are
the cause, they must be subdued. Many of karamās are due to wrong belief. When
a person is in a state of delusion or in the grip of a passion, he will not
know what is good for the soul. He becomes deeply involve in attachments of the
world and affected with miseries of various kinds. 47.
5.1. Dravya Sańvara and Bhāva Sańvara –
Sańvara is of two types –
(i)
Dravya Sańvara
(ii)
Bhāva Sańvara
Dravya sańvara
refers to the stoppage of the influx of the karmic practices of matter. It
helps reducing possibilities of the long duration of sańvara. Psychic
accompaniment of the influx of karmic particles has also to be stopped. The
stoppage of the psychic accompaniments and psychic causes of the influx of
karma is the bhāvasamvara.48.
5.2. The means of stoppage –
According to Umāsvāmi
stoppage is affected by control (Gupti),
carefulness (Samiti), virtue (Dharma) contemplation (Anuprekşā), conquest by endurance (Parişahajaya), and
conduct (Cāritra).
Sa gupti samitidharmānuprekşāparişahajayacāritaiћ.(TS/IX/2)
Gupti or
attitude of restraint/Control.
That, by which the soul is
protected from the causes of transmigration, is control (gupti). There
are three kinds of Gupti. 49.
(i)
Mangupti (restraint on mental activity)
(ii)
Vacanagupti (restraint on speech activity)
(iii)
Kāya gupti (restraint on body activity)
According to Umāsvāmi-
Curbing activity well is control.
Samyagyoganigraho
guptiћ. (TS/IX/4)
5.2.2. Samiti (carefulness)
Carefulness in walking,
speech, eating, lifting and lying down and depositing waste products constitute
the five-fold regulation of activities.
Īryābhāşaişaņādānanīkşepotsargāћ samitayaћ (TS/IX/5)
5.2.3 Dharma – (virtue)
There are ten virtues
described by Umāsvāmi - Supreme forbearance (Kśhamā), Modesty (Mardava),
straight forwardness (Ārjava),
Truthfulness (Satya), purity (śauca), self-restraint (Sańyama),
austerity (Tapa), renunciation (Tyāga), Non-attachment (Ākinchanya),
celibacy (Brahmcarya) constitute virtues or duties (Dharma). The
practice of these moral virtues coupled with the thought of evil caused by the
opposites of these leads to stoppage of karmic inflow. (TS/IX/6)
5.2.4. Anuprekşā (Contemplation)
–
Anuprekşā or
reflection or contemplation on transitoriness etc. helps one to practice moral
virtues such as forbearance and consequently leads to effective stoppage of
karmas. Reflection is mentioned in the
middle for the sake of both. He who practices contemplation in this way is
enabled to practice the moral virtues and also subdue of afflictions.
50.
There are twelve type of
contemplation according to Umāsvāmi. (TS/IX/7)
(i)
Anityānuprekşā or Contemplation of
Transitory-ness
(ii)
Aśaranānuprekşā or Contemplation of Helplessness
(iii)
Samsārānuprekşā or Contemplation of
Transmigration
(iv)
Ekatvānuprekşā or Contemplation of loneliness
(v)
Anyatvānuprekşā or contemplation of Distinctness
(vi)
Aśucitvānuprekşā or contemplation of Impurity
(vii)
Āśravānuprekşā or contemplation of Influx
(viii)
Samvarānuprekşā or contemplation of stoppage
(ix)
Nirjarānuprekşā or contemplation of dissociation
(x)
Lokānuprekşā or contemplation of universe
(xi)
Bodhidurlabhānuprekşā – contemplation of rarity
of enlightenment.
(xii)
Dharmānuprekşā – contemplation of truth
proclaimed be religion.
5.2.5. Parişajaya (Conquest by endurance)
Parişajaya or
victory over afflictions. According to Umāsvāmi the afflictions are to be
endured so as not to swerve from the path of stoppage of karmās and for the
sake of dissociation of Karmas.
Mārgācyavananirjarārtham Parişođhacyāћ
(TS/IX/8)
5.2.5.1. Types of afflictions
There are twenty two
afflictions described by Umāsvāmi – (TS/IX/9)
1. Kşuta
or Hunger
2. Pipāsā
or thirst
3. Śita
or cold
4. Uşņa
or Hot
5. Damśamaśaka
or insect - bites
6. Nāganya
or Nakedness
7. Arati
or absence of pleasure
8. Strī
or women
9. Caryā
or pain arising from roaming
10. Nişadyā
or discomfort of postures
11. Śayyā
or uncomfortable couch
12. Kroşa
or scolding
13. Vadha
or injury
14. Yācanā
or begging
15. Alābha
or lack of gain
16. Roga
or illness
17. Tŗņa-
sparśa or pain inflicted by blades of grass.
18. Mala
or Dirt
19. Satkāra
puraskāra or reverence and honour (good as well as bad reception)
20. Prajňā
or conceit of learning
21. Ajňāna or
despair or uneasiness arising from ignorance.
22. Adarśāna
or Lack of Faith
5.2.6. – Cāritra (Conduct)
Umāsvāmi mentioned the
five kinds of conduct. (TS/IX/18)
(i)
Sāmāyika or Equanimity
(ii)
Chedopasthāpnā or reinitiation
(iii)
Parihārviśuddhi or purity of non injury
(iv)
Sūkşmāmparāya or slight passion
(v)
Yathākhyāta or perfect conduct
It is clear from what has
been stated above that stoppage results when there is spiritual development
from various points. It is the activities and passion that load to
transmigration. Their cessation on activities and conquest over passions stop
the influx of Karmic matter, that is, results in Dravya- sańvara.
6. Nirjarā – (Dissociation of Karama)
After sańvara we came to
the process of nirjarā. The function of sańvara is to
arrest the influx of karma through different sources by stopping the inlets.
But the function of nirjarā is to remove the accumulated Karma already
present in the soul.
According to Pujyapāda –
‘The karmas fall off after giving pain or pleasure, as these cannot stay on
after fruition at the end of their duration, just as food and similar things
decay in course of time51. Dissociation takes place after the
fruition of Karmas. 52.
6.1. Two kinds of dissociation of Karmas –
The separation of or
dissociation of Karamas is of two kinds, namely ripening in the usual course (Vipākā
or Akāma) and being made to ripen prematurely i.e. (Avipākjā) or
(Sakāma).
In the great ocean of transmigration,
the individual self wanders for countless periods of time, whirling round and
round among the four states of existence in various births. And the auspicious
and inauspicious Karmas associated with the self, reach the stage of fruition
gradually and attain fruition and then dissociate themselves from the self.
This is the first kind of dissociation without ripeness in the natural course
of things. 53.
6.2. Method dissociation –
Dissociation is effected
by penance and also by other ways, according to Umāsvāmi –
Tapasā nirjarā ca. (TS/IX/3)
Dissociation by penance
(austerity) dissociation also.
Penance (Tapa) is
very important for both sańvara and nirjarā. Though penance (religious austerity) in included under the
moral virtues, it is mentioned separately in order to indicate that it effects
both stoppage and dissociation and that it is the chief cause of stoppage of
influx. 54.
6.2.1. The twelve types of Penance – (austerities)
It is of two kinds
(i)
External austerity
(ii)
Internal austerity
(i)
External
Austerities – (Penance) –
There are six types of external
austerities – (TS/IX/19)
1. Anašana
or Fasting
2.
Avamodarya or reducing the diet.
3.
Vŗttiparisamkhyān or special restrictions
for begging food.
4.
Rasaparityāga or giving up stimulating and
delicious dishes.
5.
Viviktaśayyāsana or lonely habitation
6.
Kāyakleśa or mortification of the body
These are called external, as
these are dependent on external things and can be seen by others.
(ii)
Internal
Austerities (Penances) –
There are six types of
internal austerities – (TS/IX/20)
1. Prāyaścitta or Expiation
2. Vinaya or Reverence
3. Vaiyāvritti or
Service
4. Svādhyāya or Study of Agamās
5. Vyutsarga or Renunciation
6. Dhyāna or Meditation
These are called Internal
because these are development on internal things.
The soul regains its
purity after the Karmas have fallen of either due to enjoyment or destruction.
Kundakunda Ācārya has dealt with this subject in verses 144 to 146 of the
Paňcāstikāya. 55 According to him, a person who has practiced a
number of austerities and observed rules for the purifications of his
activities will be able to shed away many of his Karmas. A person who
understands the real nature of the self and the futility of attachment to objects
of the world will have right knowledge and thereby acquire the ability to
destroy the Karmas due to his purity of thought and action. He alone will be
able to cast away his Karmas. Who on a account of his right knowledge
contemplates on the self with full concentration. The force which right belief,
right – knowledge and non-attachment generates becomes the course of premature
shedding of Karmas. Pursuit of self-absorption results in shedding karmas by
thoughts (Bhāva-nirjarā) first followed by Karmic shedding (dravya-nirjarā) 56.
7.
Mokşa – salvation / Liberation
The last element of the
seven elements is called Moksha. This is the ultimate goal of every religious
practitioner like Sādhu, muni or monk, when the self is freed from the bondage
of Karma and has passed beyond the possibility of rebirth it is said to have
attained mokşa. Mokşa is the highest ideal to be attained by the self at the
time of perfection. According to Umāsvāmi
Bandhahetvabhāvanirjarābhyām Kŗtsnakarmavipramokşo mokşaћ. (TS/X/2)
Owing to the absence of
the cause of bondage and with the functioning of the dissociation of Karmas,
the annihilation of all Karmas is Liberation.
No new karmas flow in
owing to the absence of causes such as perverted faith and as on. And the
already acquired karmas fall of gradually in the presence of causes that lead
to dissociation of Karmas. Owing to the absence of the cause of bondage and the
functioning of dissociation indicate the case denoting cause. Therefore
Liberation is the total destruction of all Karmas at the same time, after
Levelling down the duration of all the remaining there Karmas, so as to be
equal to that of the age – Karma (Āyu – Karma.)57
The final stage of
self-realization is the stage absolute perfection in this stage of śukladhyāna.
This stage lasts only for the period of time required to pronounce five shorts
syllables. At the end of this period the soul attains perfect and disembodied
liberation. This is a stage of perfection. However, the join conception of mokşa
does not obliterate the individuality of each soul. It is neither merged nor is
identical with anything higher than itself. Its individuality is not lost. This
is the permanent personality of the soul even in the state of perfection. 58
Immediately after attaining release from all Karmas the soul darts up to the
end of the universe.
Tadnantaramūradvam gacchtyālokāntāt. (TS/X/5)
टिप्पणियाँ