Living Systems in Jainism: A Scientific Study: 12.04 ►Nirjara, Shedding of Karma

Some ways of shedding karma were described above. Truly speaking, it is difficult to completely separate the processes of inhibition and shedding of karma. Whatever measures are taken for inhibition also cause some shedding of karma and vice versa. In general, the measures described for inhibition are primarily aimed at fulfilling that objective and promoting annihilation by weakening the karma bonds. Similarly, the measures prescribed for the annihilation of karma are primarily aimed at that objective but also help inhibition.

The Tatvartha Sutra describes two measures for the shedding of karma: external penance (tapa) and internal penance. The six external penances or austerity practices primarily related to the body are: fasting (anasana); eating less than hunger demands (avamodarya); limiting the places of getting alms (vritiparisamkhyana); controlling taste by limiting the variety of food (rasaprityaga); living in sacred and isolated places for self-study and meditation (viviktashaiyyasana); and tolerating extreme climatic conditions to give up the attachment to the body (kayaklesha). The internal austerities or penance practices are primarily related to the mind and spirit. These are: expiation (prayaschitta), action undertaken for the purification of blemishes committed in the observance of the prescribed conduct, humility and modesty (vinay); respecting the great and divine souls; service to monks and ascetics, both physically and by offering articles of use (vaiyavritya); self-study (swadhyaya); being always ready to gain knowledge; renunciation of both external and internal possessions (vyutsargaa); and contemplation and meditation. The shedding of karma can be both voluntary and involuntary. The voluntary act is affected by volition, i.e., a desire for spiritual emancipation. Both kinds of karma shedding are possible in persons who possess either right or wrong faith. Penance by a person who has wrong faith is called balatapa, like penance done by a child, as he or she does not know the real purpose of his or her activity. He or she takes this exercise without inhibition measures and it therefore has no tangible effect on exhausting the stock of karma. This is also the case with persons who undertake penance without right faith, samyagdarshan.

The popular notion is that the greater the tolerance of hardship, the greater the annihilation of karma. This is true to some extent, but without knowledge of the basis of truth, the secret of the science of karma cannot be grasped. There are two main states of karma, intensified and loosened. In the intensified state, even the excessive tolerance of hardship results in only a meager annihilation of karma. In the loosened state, even minimal tolerance of hardship results in the massive annihilation of karma. There are four possibilities:

There are three rules:

1. Experiencing intense pain, in which there is massive annihilation of karma
2. Whether the experience of pain is intense or little, the auspicious falling away of karma is massive
3. When the karma is intensified, there is little falling away of karma, in spite of experiencing intensive pain. For example, the infernals of the 6^th and 7^th lands experience intense pain but there is little falling away of karma. On the other hand, a monk experiences little pain, but there is massive falling away of karma because he has loosened his karma by measures ofinhibition.