Dr. N.L. Kachhara
We know that the mundane existence of the soul is due to karma. As long as the karmas are in balance, the soul takes birth and remains in a bound state. In order for the soul to become free, it must get rid of karma. But this is not easy: the worldly soul is always engaged in some kind of activity, whether mental, verbal or physical, and these activities are normally accompanied by likes and dislikes, i.e. making choices out of available options. All activities that are associated with a sense of attachment and/or aversion bond karma, and the stock of karma is never exhausted. Is there a way out of this problem? Yes, there is: this is what the Tirthankaras teach us. They show the path to get rid of karma and become emancipated into a karma-free state called moksa.
The first step on the path of emancipation is gaining an enlightened worldview. Prior to this, the individual had identified the self with the body; he or she did not believe in the existence of the soul. Enlightenment consists of realizing the existence of the soul and the fact that, although the body is the abode of the soul, the body and soul are different entities. This realization is followed by the understanding that the interests of the soul and body are also different: it is not the interest of the body but rather that of the soul that leads to the ultimate objective of realizing the absolute truth.
How do we know that the view of an individual is enlightened? There are five qualities of an enlightened worldview:
- Shama: the subsidence, annihilation or subsidence-cum-annihilation of the anantanubandhi passions, indicated by the absence of intense emotions, desires and reactions to events.
- Samvega: the fear of worldly existence and recurrent transmigration or cycle of birth and death, and desire for liberation.
- Nirveda: the soul has no interest in accumulating and possessing material wealth; it believes that these are the source of sorrow, not pleasure. The individual becomes indifferent to such possessions and develops a desire to renounce them.
- Anukampa: compassion and kindness are now part of the individual's character; he or she is sensitive to the sufferings of others and has a desire to help the sick, the needy, the disabled, the poor, the destitute and those who are handicapped in some way.
- Astha: the individual firmly believes in the existence and emancipation of the soul, heaven and hell, auspicious and inauspicious deeds and all of the teachings of the Tirthankara.
The dawn of an individual's enlightened worldview is like reaching the foothills of Mount Everest completely prepared and with the sole aim of climbing to the top, ready to face the hardships and challenges met on the way. By way of preparation, the individual has suppressed, destroyed, or partly suppressed and partly destroyed both the belief-deluding karma and the most intensive anantanubandhi grade of conduct-deluding karma that had prevented him or her from climbing and had convinced him or her that it was pleasurable to go on world tours. Instead, the individual is no longer interested in taking pleasure tours but only wishes to climb Mount Everest.
An enlightened worldview is not enough in itself to realize absolute truth; the individual has to purify his or her conduct to expel all of the factors that prevent him or her from such realizations. The next step in the path of emancipation is to purify one's conduct by following the prescribed code of conduct. This consists of observing vows, applying restraints on activities of the body, speech and mind, giving up negative thinking, controlling emotions, practicing penances and meditation, and steadfastly believing that the teachings of the Tirthankara show the true path that leads to the state of emancipation.
Following the prescribed code of conduct may not be easy for a householder who has to simultaneously fulfill other responsibilities. Therefore, it is generally advised to renounce the worldly life and take up an ascetic life, although this is not absolutely essential in the Svetambara tradition. The Digambaras believe that an ascetic life is a must for emancipation.
There are two important concepts for the elimination of karma: samvara, stopping the influx of karma; and nirjara, reducing and annihilating the stock of karma. This has been explained with the example of emptying a water tank. To empty a water tank, first the intake must be stopped and then the water must be drained out. Draining the water without stopping the intake cannot empty the tank. This is exactly the process of eliminating karma. The soul has to undertake measures to stop the influx of karma and then annihilate the stock of karma.
Before I discuss these two important concepts and the measures required for their execution, I briefly recapitulate how the karma process takes place.
