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Nirjara is one of the seven fundamental principles, orTattva inJain philosophy, and refers to the shedding or removal of accumulatedkarmas from theatma (soul), essential for breaking free fromsamsara, the cycle of birth-death andrebirth, by achievingmoksha, 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 AcharyaUmasvati, in 2nd century CE, the only text authoritative in bothŚvetāmbara andDigambara sects of Jainism.[3] Later it also finds mention inDravyasamgraha (Compendium of substances), a 10th-century Jain text by AcharyaNemichandra.[4]
Nirjara is preceded by stoppage of karma accumulation, orsamvara, thereby endingasrava or influx of karma which leads tobandha or bondage duekasaya or passions of the soul, namely,krodha (anger),lobha (greed),mana (ego) andmaya (deceit), besidesraaga (attachment) anddvesa (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 tomoksha, liberation.[5]
Nirjara is of two types,Bhava Nirjara, modification of soul which leads to separation of karmic matter from the soul, andDravya Nirjara, actual separation of karmic matter from the soul. In turn,bhava nirjara is of two types,Savipaka andAvipaka.[6]
Savipaka - Passive Method - Also known asAkam orunintentionalNirjara,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 thekarma sharira (karmic body), throughasrava, influx of karma. Thus to achieve liberation, the active method of purging off karma,avipaka nirjara is advised.[1][7]
Avipaka - Active Method - Also known asSakam or intentionalNirjara, it involves individual exertion ofascetic practices, by practicing internal and external austerities, like penances ortapas, 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, andantaranga or internal.[1][7]
TheBahya orbahiranga tapa, external austerities are meant to discipline the sensual cravings, and prepares the person for internal austerities, which come next.
At some places, alternative to this list include,Ichhanirodha, control of desire for food and material things.[9]
Theantaranga tapa, internal austerities which follow are:
All the first five internal austerities and all six external austerities are preparatory steps for the practice ofdhyana, which is the primary cause of moksha.[5]
For layman the journey begins with practicing theTriple gems of Jainism,Ratnatraya, namelyRight View or perception (Samyak Darshana),Right knowledge (Samyak Gyana) andRight conduct (Samyak Charitra), which constitute the path to liberation. Themonks in Jainism, who have dedicated their lives to achieve, moksha and acquiring theKevala Jnana, absolute knowledge, however go on to take the fiveMahavrata, literally Great Vows, of self-control:
Apart from that, the monks also practices, threeGuptis and fiveSamitis. 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 toUmaswati inTattvartha Sutra 10.1.2,Kevala Jnana, absolute knowledge orOmniscience, comes only after, theMohaniya karma are first destroyed, followed byJnanavaraniya karma,Darsanavarana karma andAntaraya karma. However, after attaining theKevala jnana, the causes ofbandha, bondage end, thus the influx of Karma,asrava, ends as well, thus the person is freed from theAghatiya karmas namely,Ayu karma,Nama karma,Gotra karma andVedaniya karma, which cause worldly existence. Emptied of karma the person attains liberation.[10]
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