One of the seven fundamental principles in Jain philosophy
Nirjara
is one of the seven fundamental principles, or
Tattva
in
Jain philosophy
, and refers to the shedding or removal of accumulated
karmas
from the
atma
(soul), essential for breaking free from
samsara
, the cycle of birth-death and
rebirth
, by achieving
moksha
, liberation.
[1]
[2]
Literally meaning "falling off", the concept is described first in chapter 9 of the classical Jain text,
Tattvartha Sutra
(True nature of Reality) written by Acharya
Umasvati
, in 2nd century CE, the only text authoritative in both
?vet?mbara
and
Digambara
sects of Jainism.
[3]
Later it also finds mention in
Dravyasamgraha
(Compendium of substances), a 10th-century Jain text by Acharya
Nemichandra
.
[4]
Preparation
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Nirjara is preceded by stoppage of karma accumulation, or
samvara
, thereby ending
asrava
or influx of karma which leads to
bandha
or bondage due
kasaya
or passions of the soul, namely,
krodha
(anger),
lobha
(greed),
mana
(ego) and
maya
(deceit), besides
raaga
(attachment) and
dvesa
(hatred).
Dravyasamgraha
explains that the soul becomes dim due to the dust of karmic matter, thus nirjara itself offers a way to clear the soul, and ultimately leading to
moksha
, liberation.
[5]
Types of Nirjara
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Nirjara is of two types,
Bhava Nirjara
, modification of soul which leads to separation of karmic matter from the soul, and
Dravya Nirjara
, actual separation of karmic matter from the soul. In turn,
bhava nirjara
is of two types,
Savipaka
and
Avipaka
.
[6]
Savipaka Nirjara
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Savipaka
- Passive Method - Also known as
Akam
or
unintentional
Nirjara
,
equanimous
submission to the fruition of karma, and involves natural maturing of past Karma, in due course of time and experiencing the results, both good and bad with equanimity. If the fruits of the past karmas are not received without attachment or agitation then the soul earns fresh karmic bondages. It is also not possible for the soul to know beforehand when and which karma will start to produce results and therefore require good discipline in practicing equanimity under all circumstances.
This passive method of exhaustion of karmic matter around the soul, after enjoyment of its fruits, is compared with emptying of a pond through evaporation, while water channels are still pouring in. Naturally it is a slow method, as by the time karmas become ripe and are exhausted, new karmas fill in, as karmic matter is constantly pouring into the
karma sharira
(karmic body), through
asrava
, influx of karma. Thus to achieve liberation, the active method of purging off karma,
avipaka nirjara
is advised.
[1]
[7]
Avipaka Nirjara
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Avipaka
- Active Method - Also known as
Sakam
or intentional
Nirjara
, it involves individual exertion of
ascetic
practices, by practicing internal and external austerities, like penances or
tapas
, literally meaning heat, so as to accelerate the ripening process as well as reducing the effects produced. This is recommended approach as it prepares and conditions the soul and reminds it to be vigilant. Tapas is of two kinds,
bahya
or external, and
antaranga
or internal.
[1]
[7]
Bahya tapas
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The
Bahya
or
bahiranga tapa
, external austerities are meant to discipline the sensual cravings, and prepares the person for internal austerities, which come next.
- Anasana
- Fasting, purifies sense organs, lessens sense of attachment to bodily enjoyments
- Avamodarya
or
Alpahara
- Eating less than one's normal diet, removed laziness/lethargy and brings in fresh energy to the mind
- Vritti parisankhyana
or
Vrita sankshepa
- Restriction of certain kinds or number of food
- Rasa parityaga
-Daily renunciation of one or more of 6 kinds of
Rasas
delicacies:
ghee
(butter, clarified butter), milk, curd, sugar, salt, oil. Abstention from tasty and stimulating food
- Vivikta shayyasana
- Sleeping in a lonely place, practicing solitude and introspection
- Kaya-klesha
- Bodily Endurance, practicing body austerities to get over attachment to bodily comfort
[1]
[8]
At some places, alternative to this list include,
Ichhanirodha
, control of desire for food and material things.
[9]
Antaranga tapas
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The
antaranga tapa
, internal austerities which follow are:
- Prayaschita
-
Atonement
/penance for sinful acts
- Vinaya
- Practice politeness and humility
- Vaiyavritya
- Service to others, especially monks, nuns, elders and the weaker souls without any expectations in return
- Swadhyaya
- Self-study, scriptural study, questioning and expanding the spiritual knowledge
- Vyutsarga
- Abandonment of passions - especially anger, ego, deceit and greed, distinction between body and soul
- Dhyana
- Meditation and contemplation
All the first five internal austerities and all six external austerities are preparatory steps for the practice of
dhyana
, which is the primary cause of moksha.
[5]
For layman the journey begins with practicing the
Triple gems of Jainism
,
Ratnatraya
, namely
Right View
or perception (
Samyak Darshana
),
Right knowledge
(
Samyak Gyana
) and
Right conduct
(
Samyak Charitra
), which constitute the path to liberation. The
monks in Jainism
, who have dedicated their lives to achieve, moksha and acquiring the
Kevala Jnana
, absolute knowledge, however go on to take the five
Mahavrata
, literally Great Vows, of self-control:
- Non-violence
(
Ahimsa
)
- Truth (
Satya
)
- Non-stealing (
Asteya
)
- Chastity (
Brahmacharya
)
- Non-possession/
Non-attachment
(
Aparigraha
) .
[5]
Apart from that, the monks also practices, three
Guptis
and five
Samitis
. Three Restraints (
Gupti
), i.e., Control of the mind (Managupti), Control of speech (Vacanagupti), Control of body (Kayagupti); and Five Carefulness (Samiti) i.e. Carefulness while walking (Irya Samiti), Carefulness while communicating (Bhasha Samiti), Carefulness while eating (Eshana Samiti), Carefulness while handling their fly-whisks, water gourds, etc. (Adana Nikshepana Samiti), Carefulness while disposing of bodily waste matter (Pratishthapana Samiti)
According to
Umaswati
in
Tattvartha Sutra
10.1.2,
Kevala Jnana
, absolute knowledge or
Omniscience
, comes only after, the
Mohaniya karma
are first destroyed, followed by
Jnanavaraniya karma
,
Darsanavarana karma
and
Antaraya karma
. However, after attaining the
Kevala jnana
, the causes of
bandha
, bondage end, thus the influx of Karma,
asrava
, ends as well, thus the person is freed from the
Aghatiya karmas
namely,
Ayu karma
,
Nama karma
,
Gotra karma
and
Vedaniya karma
, which cause worldly existence. Emptied of karma the person attains liberation.
[10]
See also
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Notes
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References
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External links
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