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[Full title: Nine Tattvas: Journey of Soul towards 惭辞办峁�a (7) 狈颈谤箩补谤腻]

1 Definition and Nature

狈颈谤箩补谤腻 is the process of separation of the previously bounded karmic matter from the soul.^[1] It is partial purification of the soul on account of destruction of karmas by means of penance.^[2] According to Um膩sw膩ti, the dissociation of karmas takes place by penance, austerity and meditation also.^[3]

2 Types of 狈颈谤箩补谤腻

From the point of view of its nature of annihilation of karmas, 鈥�狈颈谤箩补谤腻鈥� is one^[4] which states the cannon 厂迟丑腻苍腻峁単补蝉奴迟谤补. But from the point of view of instrumental cause i.e. by the means through which the dissociation of karmas takes place, it is divided in twelve types and broadly they are classified into two types^[5] -External and Internal, each consists of six kinds.

On the basis of goal of an aspirant it is also classified as:

1. 厂补办腻尘补 苍颈谤箩补谤腻 (Voluntary);
2. 础办腻尘补 苍颈谤箩补谤腻^[6] (Involuntary).

An aspirant who indulges himself willingly in penance and other auspicious activity, with the aim of karma 苍颈谤箩补谤腻, purification of soul and desire of spiritual realisation, even before their fruits have been enjoyed, then it is called 蝉补办腻尘补 苍颈谤箩补谤腻. 础办腻尘补 苍颈谤箩补谤腻 is done under compulsion or automatic or without any desire of self-realization,^[7] purity of soul^[8] or karma 苍颈谤箩补谤腻. A general view also prevails that only the souls having right world view can do 蝉补办腻尘补 苍颈谤箩补谤腻, while the souls deluded in wrong faith cannot do it.^[9] The aspirant as much indulges himself in such auspicious activities, that much the karma aggregates separates from soul. And as much the flith of karmic matter is removed, (so much) to that extent soul becomes pure and purer. Ultimately, the complete exhaustion or elimination of karmas (in the fourteenth 驳耻峁嘺蝉迟丑腻苍补) the soul shines forth in its original purity and that is mystical state. Thus, 狈颈谤箩补谤腻 is the ladder for getting the pure state of the soul by shedding off the karmas through the means of auspicious activity.

3 狈颈谤箩补谤腻 in Context of Mysticism

Purity and mystical experience are the two faces of a coin. Purity leads to mystical experience. 狈颈谤箩补谤腻 is an instrument of purity. It is must for an aspirant to progress in his goal. 厂补峁僾补谤补 stops the inflow of fresh karmas. But it is also necessary that the already collected karmas should be destroyed because salvation is impossible as long as karmas remain in the self. 狈颈谤箩补谤腻 consists in the annihilation of the already introduced karma^[10]. An aspirant with the goal of mystic state must undertake 蝉补办腻尘补 苍颈谤箩补谤腻 by the practice of penances, as it is the actual and direct means for self purification and salvation. Jaina scriptures advocate to the aspirant that along with 苍颈谤箩补谤腻 there is bondage of 辫耻峁噛补 too, but the purity of soul should be one鈥檚 goal and not the bondage of 辫耻峁噛补. A devotee or an ascetic should never practise penance, etc. to get worldly pleasure. It should be practiced only with the aim of 苍颈谤箩补谤腻.

As 膧肠腻谤测补 Bhik艣u states鈥撯��痴补帽肠丑腻 k墨je eka mugat r墨 a奴ra v膩帽cha na k墨jai lig膩ra, je puna ta峁嚹� 惫补帽肠丑补 kara墨, te gaya 箩补尘腻谤辞 丑腻谤补鈥�. -By the practice of penance, one should aim only for emancipation and not aim a desire for 辫耻峁噛补 because by the desire of 辫耻峁噛补 one loses the valuable time.^[11]

Tattvartha 厂奴迟谤补 mentions that there are ten states of spiritual aspirant (mystic) on the basis of gradual development of shedding of karmas. They are鈥�

鈥�厂补尘测补驳诲峁涐梗峁璱鈥�诲别艣补惫颈谤补迟补鈥抚梗补谤惫补惫颈谤补迟补鈥揳苍补苍迟补惫颈测补箩辞办补鈥揹补谤艣补苍鈥搈辞丑补办峁�a辫腻办补鈥�耻辫补艣补尘补办补鈥�耻辫补艣腻苍迟补尘辞丑补鈥搆峁�o辫腻办补鈥�办峁Ｄ�峁嚥钩敬浅蟛�鈥搄墨n膩nam krama艣o sa峁僰heyogu峁嚹� 苍颈谤箩补谤腻鈥�.^[12]

This aphorism describes the states, of 苍颈谤箩补谤腻, of an aspirant, at different levels of spiritual stages. It shows that -there is 苍颈谤箩补谤腻 progressively innumerable times more than that of preceding ones, such as the 苍颈谤箩补谤腻 in the case of 蝉补尘测补驳诲峁涐梗峁璱 (who have attained the right world view) who is in the fourth stage of spiritual development is with minimum 苍颈谤箩补谤腻 compared to the other progressive stages but its 苍颈谤箩补谤腻 is innumerable times more than that of 尘颈迟丑测腻诲峁涐梗峁璱. Now the 苍颈谤箩补谤腻 is innumerable times higher in the fifth stage i.e. 诲别艣补惫颈谤补迟颈 (partially abstinent) spiritual aspirant. Its innumerable times is in sarvavirati and thus gradually progressing upto omniscient. Thus the 苍颈谤箩补谤腻 of each moment is a progressive step towards 尘辞办峁�a.

The aspirant starts his journey of 苍颈谤箩补谤腻 from 尘颈迟丑测腻诲峁涐梗峁璱 stage in the form of ak膩ma 苍颈谤箩补谤腻 and then by destruction or destruction-cum-subsidence of deluding karma it ascends to fourth stage of 蝉补尘测补驳诲峁涐梗峁璱 and then with 蝉补办腻尘补 苍颈谤箩补谤腻 it gradually tries to elevates to the partial purity of soul and attains ultimately mystical experiences, the pure consciousness in omniscient stage and ultimately after last soup of 苍颈谤箩补谤腻 in fourteenth stage attains liberation, the complete stage of purification. Thus the 苍颈谤箩补谤腻 of spiritual aspirant with the desire of self-purification of each moment is progressive steps towards 尘辞办峁�a.

Footnotes and references:

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[1]:

厂补尘补测补蝉腻谤补, p. 155.

[2]:

Illuminator of Jaina Tenants, 5.16, 鈥�Tapa艣膩 karmavicched膩d膩tmanairmalyam 苍颈谤箩补谤腻鈥�.

[3]:

罢补迟迟惫腻谤迟丑补 厂奴迟谤补, 9.3, 9.21-44

[4]:

峁琱补峁嘺峁�, 1.16 鈥�Ege 苍颈箩箩补谤腻鈥�

[5]:

鲍迟迟补谤补箩箩丑补测补峁嚹佱箛颈, 28.34.

[6]:

Illuminator of Jaina Tenents, 5.18, pp. 95-96, 鈥�厂补办腻尘补 kama ca鈥�

[7]:

Ibid, 5.18.

[8]:

膧肠腻谤测补 Mahapraj帽a, 闯墨惫补 础箩墨惫补, Adarsha Sahitya Vibhaga, Jain Vishva Bharati, Ladnun, Mah膩praj帽a V膩ngmaya series 25, 2019, p. 9.

[9]:

Source Book in Jaina Philosophy, p. 201.

[10]:

Bothra, Pushpa, Jaina Theory of Perception, Motilal Banarasidas, Delhi, 1976, p. 100.

[11]:

膧肠腻谤测补 惭补丑腻艣谤补尘补峁嘺, Dharma Hai 鲍迟办峁涐梗峁璦 惭补峁単补濒补, Adarsh Sahitya Sangh, Delhi, 2014, p. 25.

[12]:

That Which Is, 9.47, Illuminator of Jaina Tenents, 7.18.