|| NIRJARA BHAVNA : निर्जरा भावना ||
NIRAJARA BHAVANA JAIN DHARM RELIGION
|| निर्जरा भावना - Shedding of karma||
Shedding of karma
Explanation of SAMVAR BHAVANA in English and Hindi
कर्म निर्जरा के स्वरूप, कारणों तथा उपायों आदि का नित्य चिंतन करना निर्जरा भावना है| निर्जरा का अर्थ है धीरे – धीरे कर्मों का क्षय होते जाना| कर्मों के क्षय के लिए बारह प्रकार के तपों का आराधन करना| इन तपों के स्वरूपादि का, परीषहों व उपसर्गों, कषायों आदि का भी चिंतन – मनन होता है, जिससे मनुष्य परीषहों व उपसगों को समभाव के साथ ज्ञानपूर्वक सहता है तथा कषायों पर विजय भी प्राप्त करता है जिससे वह पूर्वबध्द कर्मों की निर्जरा कर सके |उदाहरण – मुनि अर्जुन | निर्जरा दो प्रकार से होती है- एक सकाम निर्जरा और दूसरी अकाम निर्जरा| सकाम निर्जरा – समकित के सद्भाव में आत्म लक्ष्य से किये गये तप से होती निर्जरा | अकाम निर्जरा – समकित के अभाव में आत्म लक्ष्य बिना किये गये तप से होती निर्जरा|
ज्ञान दीप तप-तेल भर ,घर शोधे भृम छोर ,
या विधि बिन निकसै नहीं ,पैठे पूरब चोर
जब कर्म अपना समय आने पर फल देने लग जाए।।मतलब अपने अपने समय पर फल देने लग जाएँ।।और फल देकर चले जाएँ।।यह तो अकाम निर्जरा है।।या विपाक निर्जरा।।इससे इस जीव का कोई भी लाभ नहीं है।।कोई भी काम सिद्ध नहीं होता है।।जब कर्म बिना फल दिए ही चले जाए।।जो सिर्फ सम्यक तप के माध्यम से संभव है।।तो अविपाक निर्जरा है।।सकाम निर्जरा है।।जो शिव सुख को,मोक्ष सुख को आकुलता रहित सुख को प्राप्त कराती है
निर्जरा भावना. निर्जरा भावनानिज काल पाय विधि झरना,
तासों निज काज न सरना ।तप करि जो कर्म खिपावै, सोई शिवसुख दरसावै ।।११।।
अन्वयार्थ : – जो (निज काल) अपनी-अपनी स्थिति(पाय) पूर्ण होने पर (विधि) कर्म (झरना) खिर जाते हैं (तासों) उससे (निज काज) जीवका धर्मरूपी कार्य (न सरना) नहीं होता; किन्तु (जो) [निर्जरा ] (तप करि) आत्माके शुद्ध प्रतपन द्वारा (कर्म) कर्मोंका (खिपावै) नाश करती है [वह अविपाक अथवा सकाम निर्जरा है । ] (सोई) वह (शिवसुख) मोक्षका सुख (दरसावै) दिखलाती है ।
भावार्थ : – अपनी-अपनी स्थिति पूर्ण होने पर कर्मोंकाखिर जाना तो प्रति समय अज्ञानीको भी होता है; वह कहीं शुद्धिका कारण नहीं होता। परन्तु सम्यग्दर्शन-ज्ञान-चारित्र द्वारा अर्थात् आत्माके शुद्ध प्रतपन द्वारा जो कर्म खिर जाते हैं, वह अविपाक अथवा सकाम निर्जरा कहलाती है । तदनुसार शुद्धिकी वृद्धि होते- होते सम्पूर्ण निर्जरा होती है, तब जीव शिवसुख अर्थात् सुखकी पूर्णतारूप मोक्ष प्राप्त करता है । ऐसा जानता हुआ सम्यग्दृष्टि जीव स्वद्रव्यके आलम्बन द्वारा जो शुद्धिकी वृद्धि करता है, यह ‘‘निर्जरा भावना’’ है ।।११।।
निज काल पाय विधि झरना, तासों निजकाज न सरना।
तप करि जो कर्म खिपावै, सोई शिवसुख दरसावै।।११।।
अर्थ - अपनी-अपनी स्थिति (समय) पूर्ण (पूरा) कर सम्पूर्ण संसारी जीवों के कर्मों का नष्ट (क्षय) होना (झरना) सविपाक या अकाम निर्जरा है। जैसे-आम अपना समय आने पर ही पकता या गिरता है, उसी प्रकार सविपाक निर्जरा में कर्म अपनी स्थिति पूर्ण होने पर ही फल देकर झड़ जाते हैं। इस अकाम निर्जरा से आत्मा (जीव) का कुछ भी कल्याण नहीं होता है। तप के द्वारा कर्मों का नाश किया जाना अविपाक या सकाम निर्जरा है। जैसे-कोई कच्चा आम तोड़कर पाल में दबा कर असमय में ही पका दिया जाता है, उसी प्रकार अविपाक निर्जरा में कर्म स्थिति पूर्ण हुए बिना ही तप आदि के बल से नष्ट कर दिये जाते हैं। यह सकाम निर्जरा ही मोक्ष सुख को प्राप्त को कराती है इसलिए सकाम निर्जरा के कारणों को जानकर कर्मों को स्वयं तप के द्वारा दूर करना चाहिए, ऐसा विचार करना ‘निर्जरा भावना’ है।
Pravachan on SAMVAR Bhavna
निर्जरा भावना NIRJARA BHAVNA
ज्यों सरवर जल रुका सूखता, तपन पड़ै भारी।
संवर रोकै कर्म निर्जरा, ह्वै सोखन हारी॥
उदय-भोग सविपाक-समय, पक जाय आमडाली।
दूजी है अविपाक पकावै, पालविषै माली||(20)
पहली सबके होय नहीं, कुछ सरैकाज तेरा।
दूजी करै जू उद्यम करकै, मिटे जगत फेरा॥
संवर सहित करो तप प्रानी,मिलै मुकत रानी।
इस दुलहिन की यही सहेली, जानै सब ज्ञानी||(21)
शुद्धातमा की रुची संवर साधना है निर्जरा ।
ध्रुवधाम निज भगवान की आराधना है निर्जरा ।।
निर्मम दशा है निर्जरा निर्मल देशा है निर्जरा ।।
निज आतमा की ओर बढ़ती भावना है निर्जरा ॥१॥
वैराग्यजननी राग की विध्वंसनी है निर्जरा ।
है साधकों की संगिनी आनन्दजननी निर्जरा ॥
तप-त्याग की सुख-शान्ति की विस्तारनी है निर्जरा ।
संसार पारावर पार उतारनी है। निर्जरा ॥२॥
निज आतमा के भान बिन है निर्जरा किस काम की ।
निज आतमा के ध्यान बिन है निर्जरा बस नाम की ।
है बंध की विध्वंसनी आराधना धुवधाम की ।
यह निर्जरा बस एक ही आराधकों के काम की ॥ ३॥
इस सत्य को पहिचानते वे ही विवेकी धन्य हैं।
धुवधाम के आराधकों की बात ही कुछ अन्य है।
शुद्धातमा की साधना ही भावना का सार है।
धुवधाम की आराधना आराधना का सार है ॥४॥
|| NIRJARA BHAVANA||
ध्रुवधाम निज भगवान की आराधना है निर्जरा ।।
निर्मम दशा है निर्जरा निर्मल देशा है निर्जरा ।।
निज आतमा की ओर बढ़ती भावना है निर्जरा ॥१॥
शुद्धात्मा की रुचि संवर और शुद्धात्मा की साधना निर्जरा है। वास्तव में देखा जाय तो ध्रुवधाम निज भगवान आत्मा की आराधना ही निर्जरा है। ममता रहित निर्मल दशा ही निर्जरा है। इसीप्रकार निज आत्मा की ओर नित्य वृद्धिंगत भावना ही निर्जरा है।
वैराग्यजननी राग की विध्वंसनी है निर्जरा ।
है साधकों की संगिनी आनन्दजननी निर्जरा ॥
तप-त्याग की सुख-शान्ति की विस्तारनी है निर्जरा ।
संसार पारावर पार उतारनी है। निर्जरा ॥२॥
निर्जरा राग का नाश करनेवाली और वैराग्य को उत्पन्न करनेवाली है। यह आनन्द को उत्पन्न करनेवाली माँ और साधक जीवों की जीवन-संगिनी प्रिय पत्नी है। यह निर्जरा तप और त्याग, सुख और शान्ति का विस्तार करनेवाली है, संसाररूप महासागर से पार उतारनेवाली नौका है।
निज आतमा के भान बिन है निर्जरा किस काम की ।
निज आतमा के ध्यान बिन है निर्जरा बस नाम की ।
है बंध की विध्वंसनी आराधना धुवधाम की ।
यह निर्जरा बस एक ही आराधकों के काम की ॥ ३॥
आत्मज्ञान और आत्मध्यान के बिना होनेवाली सविपाक या अकाम निर्जरा किसी भी काम की नहीं है; नाममात्र की निर्जरा है, उसका मात्र नाम ही निर्जरा है; वह निर्जरातत्त्व या निर्जराभावना नहीं है। आराधकों के काम की तो एकमात्र अविपाकनिर्जरा ही है, जो ध्रुवधाम निज भगवान आत्मा की आराधना से उत्पन्न होती है और कर्मबन्ध का विध्वंस करनेवाली है।
इस सत्य को पहिचानते वे ही विवेकी धन्य हैं।
धुवधाम के आराधकों की बात ही कुछ अन्य है।
शुद्धातमा की साधना ही भावना का सार है।
धुवधाम की आराधना आराधना का सार है ॥४॥
जो जीव इस सत्य को जानते हैं, पहिचानते हैं; वे ही विवेकी हैं, वे ही धन्य हैं; क्योंकि ध्रुवधाम निज भगवान के आराधकों की बात ही कुछ और होती है, गजब की होती है। संवरभावना का सार शुद्धात्मा को जानना ही है। और ध्रुवधाम निज भगवान की आराधना ही आराधना का सार है।
शुद्धातमा की रूची संवर साधना है। निर्जरा।
धु्रवधारम निज भगवान की आराधना है निर्जरा।।
बैराग्यजननी सबंध की विध्वसंनी है निर्जरा।
है साधकों की संगिकनी आनन्दजननी निर्जरा।।
’’संवरजोगेहिं जुदो तवेहिं जे चिट्ठे बहुविदेहिं।
कम्माणं निज्जरणं बहुगाणं कुणदि सो णियदं।।
शुभाशुभभाव के निरोधरूप संवर और शुद्धपयोगरूप योग से युक्त जो जीवन अनेक प्रकार के तप करता है; वह नियम से अनेक प्रकार के कर्मों की निर्जरा करता है।’’
आचार्य कुन्दकुन्द के उक्त कथन में निम्नकित दो बात अत्यंत स्पष्ट हैं -
1.निर्जरा संवरपूर्वक ही होती है।
2.शुद्धोपयोग से समृद्ध तप ही निर्जरा के मुख हेतु हैं।
इसी गाथा की टीका में आचार्य अमृतचन्द्र निर्जरा के द्रव्यनिर्जरा और भवनिर्जरा रूप भेंदों की चर्चा इस प्रकार करते हैं -
तदत्र कर्मवीर्यशातनसमर्थों बहिरंगान्तरंडतपोर्वृहितः शुद्धोपयोगो भावनिर्जरा, तदनुभावीनरसीभूतानामेकदेशसंक्षयः समुपात्तकर्म-पुद्गलानां द्रव्यनिर्जरेति।
कर्म की शक्ति को क्षीण करने में समर्थ बहिरंग और अंतरंग तपों द्वारा वृद्धि को प्राप्त शुद्धोपयोग ही भावनिर्जरा है; तथा शुद्धोपयोग के प्रभाव से नीरस हुए उपात्त कर्मों का एकदेश क्षय द्रव्यनिर्जरा है।’’
आचार्य अमृतचन्द्र के इस कथन में शुद्धोपयोग को ही भावनिर्जरा कहा गया है तथा तप को उसका हेु बताया गया है एवं द्रव्यनिर्जरा का हेतु शुद्धोपयोगरूप भावनिर्जरा को कहा गया है।
उक्त सम्पूर्ण कथन पर दृष्टि डालने पर यह बात अत्यंत स्पष्ट हो जाती है कि मुक्ति के मार्ग में आनेवाली निर्जराभावना या निर्जरातत्व की चर्चा का सम्बंध स्वसमय में उदय में आकर स्वयं खिर जानेवाले कर्मों से होनेवाली सविपानिर्जरा से कदापि नहीं है; अपितु संवरपूर्वक शुद्धोपयोग से होनेवाली अविपाकनिर्जरा से ही है।
सविपाकनिर्जरा तो ज्ञानी-अज्ञानी सभी के सदाकाल हुआ ही करती है, पर अविपाकनिर्जरा ज्ञानी के ही होती है; क्योंकि निर्जराभावना और निर्जरातत्व ज्ञानी के ही प्रकट होते हैं, अज्ञानी के नहीं।
निर्जराभावना संबंधी उपलब्ध समग्र चिनतन में इस बात का उल्लेख भरपूर हुआ है। जैसा कि निम्नांकित उद्धारणों से स्पष्ट है -
’निजकाल पाय विधि झरना, तासो निज काज न सरना।
तप करि जो कर्म खिपावै, सो ही शिवसुख दरसावे।।1
समय आने पर जो कर्म झरते हैं, उनसे आत्महित का कार्य सिद्ध नहीं होता, तपश्चर्या द्वारा कर्मों का जो क्षय किया जाता है, उससे ही मोक्षसुख की प्राप्ति होती है।
तपबल पूर्व कर्म खिर जाँहि, नये ज्ञानबल आवैं नाहिं।
यही निर्जरा सुखदातार, भवकारण तारण निरधार।।2
तप के द्वारा पुराने कर्मों का खिर जाना और ज्ञान के बल से नये कर्मों का नहीं आना ही निर्जरा है, जो कि सुख देनेवाली है और संसार के कारणों से पार उतारनेवाली, छुड़ानेवाली है - ऐसा जानना चाहिए।
|| NIRJARA BHAVANA||
Stoppage of influx of karma
After the fruitition of those Karmas,
Dissociation of them then takes place.
Two kinds of this holy Nirjara.....
I'm praying to you....9
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| NIRJARA BHAVNA निर्जरा भावना |
Under this reflection, one thinks about the evil consequences of karma, and striving to destroy the previously acquired karma by austerity and meditation.
The efficacy of discipline and penance for freeing oneself from the bondage of the karma.
Transliteration:
Gnaan sahit kriya karvi te nirjaraa nu kaaran chhe em chintavvu te navmi nirjara bhaavnaa.
Translation
Gnaan sahit kriya karvi te nirjaraa nu kaaran chhe em chintavvu te navmi nirjara bhaavnaa.
Translation
To contemplate that acting with knowledge is the cause of shedding karmas is the ninth nirjara bhavana.
— Shrimad Rajchandra, Vachanamrut
NIRJARA Bhavna – Shedding of karma
After the fruitition of those Karmas,
Dissociation of them then takes place.
Two kinds of this holy Nirjara.....
I'm praying to you....9
The theories of Jain philosophy can be classified under two headings: those concerning the six substances and those concerning the nine categories. Though the nine categories are included in the six substances and vice versa, there is a fundamental difference between the two. The theories of the six substances explain the metaphysical structure of the cosmos whereas the nine principles delineate the path of spirituality. This topic is concerned with the nine categories. Among the nine categories, the seventh is called nirjara. Nirjara denotes the process of purification of the soul through the separation of karmic matter from the soul by the means of penance. Nirjara is of two kinds:
1) Sakama nirjara (voluntary)
2) Akama nirjara (involuntary)
The shedding of karmas with the specific aim of emancipation is called sakama nirjara, while the automatic eradication of karma particles through their maturation is known as akama nirjara. The latter is unmotivated and effortless, whereas the former is motivated and requires effort on the part of the jiva. When a person meditates or fasts (which are various forms of penance) with the sole aim of eliminating karma, the nirjara that takes place is sakama.
As penance leads to nirjara, it is essential to understand its various kinds. There are twelve forms of penance: six external and six internal.
External Penance:
1) Anasana (fasting)
Anasana means the giving up of fourfold eatables viz. 1) cereals, lentils, fruits and vegetables etc; 2) water, soft drinks ere; 3) dry fruits and 4) mouth fresheners. This is of two kinds:
a) Itvarikam (short-term fasting)- fasts which last for a short duration, from one day up to six months.
b) Yavatkathikam (life-long fasting)- fasts which are undertaken unto death.
2) Unodari (semi-fasting)
Unodari implies reduction in the consumption of food, the use of clothes, the use of utensils and the suppression of passions (anger and the like). This penance may be practiced by curtailing one's basic necessities.
3) Vritisamkshepa (conditional acceptance of alms)
Vriti samkshepa signifies the restraint on the acceptance of alms by self-imposed restrictions. It can be observed in the context of dravya (the number of foods), kshetra (place), kala (time) and bhava (mode). For example, by limiting the dravya (the number of different kinds of foods); or a monk may restrict himself to obtaining his meals from a limited area (kshetra): or one can place restriction on when a meal may be taken (once a day or not before noon ere) and lastly, one may place conditions on oneself like only accepting food from a donor sitting or standing in a certain position.
4) Rasaparityaga (abstinence from delicious foods)
Renunciation of delicious dishes such as sweets, fried foods, butter, oil etc. is known as rasaparityaga. Certain foods trigger the emotional impulses, so one should renounce them. One should eat only for the sake of sustaining life and not for taste. Also, one should concentrate on suppressing one's attachment to food.
5) Kayaklesha (austerity)
Although this literally means physically strain, it really means to undertake postures such as kayotsarg, virasana, utkatukasana etc. The practice of special postures (asana) helps one to attain steadiness of mind, body and speech.
6) Pratisamlinata (seclusion)
Pratisamlinata is the process of harmonizing the soul with itself by withdrawing the sense organs and the like from the external objects. It involves four aspects:
a) Restrain of the sense organs
b) Avoidance of vicious activities and the performance of virtuous ones.
c) Control of passions
d) Living in seclusion or living with others but with detachment The above six penances are external, preliminary and preparatory means of emancipation. These penances help an individual to conquer the senses, attain firmness and control over one self and disintegrate karma from the soul. The practice of external austerities leads to a life of detachment and purification of the soul. They influence the gross body and are also essential for internal penance. Control over the diet is the most fundamental penance, as without the control of meals, one cannot reach one's goal. Purity of diet or food is necessary for purity of behaviour.
Internal Penance:
1) Prayaschitta (atonement):
Prayaschitta is a practice of atonement to purify the soul. A person commits a mistake on account of negligence or lapse of attentiveness, but then repents for his wrong-doing from the core of his heart and goes to his acharya or the head of the group to admit his wrong action and requests for punishment to cleanse his soul. Prayaschitta includes self-criticism and repentance in order to avoid repeating one's mistake. It is ten types:
1) Alochana- confession
2) Pratikramana - repentence
3) Tadubhaya - the combined performance of both these two
4) Vivek - discrimination
5) Vyutsarga - seperation
6) Tapa - expiatory penance
7) Cheda - reducing the standing of a saint
8) Mool- reinitiation
9) Anvasthapya - temporary expulsion
10) Paranchita - re-initiation after rebuke or reproach
2) Vinaya (reverence):
Vinaya consists in imparting profound respect to one's superiors. It is of seven kinds:
a) Reverence for knowledge; b) Faith; c) Conduct; d) Modesty of thought; e) Modesty of speech; f) Modesty of physical movement; g) Observance of proper etiquette.
These are small but powerful acts of respectful behaviour. Each one of these activities develops the virtue of politeness and destroys pride. It is helpful in the shedding of karma.
3) Vaiyavrittya (service):
Vaiyavrittya consists of service, both aid and relief, to those who areleading a life of self-restraint. There are ten categories of vaiyavrittya depending on to whom the service is given: the Acharya (pontiff), the Upadhaya (preceptor), a Sthavir (senior), a Tapasvi (practitioner of penance), a sick monk or nun, a novice, kula (a group of monks), gana (a commune of monks), sangh (the religious order). In jain tradition, great importance is given to vaiyavritrya. It is written that one who serves a sick monk, serves the Tirthankars themselves.
4) Svadhyaya (spiritual study):
Svadhyaya means to study the religious scriptures. Svadhyaya is of five types:
a) Vachana: the teachings of scriptures and their meaning.
b) Pricchana: enquiry into words requiring clarification.
c) Parivartana: recitation of a memorized text.
d) Anupreksha: contemplation of a text and its meaning.
e) Dharmopadesha : preaching to disciples through various anuyogas (discussions).
Just as nutrition is necessary for the development of the body, svadhyaya is essential for the development of the mind and the soul. It is a powerful means of annihilating accumulated karma.
5) Dhyana (concentration or meditation):
Dhyana means concentration of one's mind on oneself or on a particular object, or it can refer to the cessation of activities of the mind, body, and speech. Dhyana has been classified into four types two of which are inauspicious and two auspicious:
a) Artta dhyana (concentration due to anguish): Artta dhyana is concentration for the attainment of covetable objects of the senses such as pleasant sounds, images, tastes etc.
b) Raudra dhyana (concentration due to anger): Raudra dhyana is concentration of the mind for the purpose of perpetuating violence, falsehood, stealing for the preservation of worldly things or for sensual indulgence.
c) Dharmya dhyana: Dharmya dhyana is the concentration of the conscious mind on the nature of reality or on spiritual upliftment. It is of four types:
i) Agya scriptural relevation, the teaching of the omniscient
ii) Apaya (passions) the cause of the rise or cessation of passions
iii) Vipak (fruition) the results of karma
iv) Sansthana the forms or configuration of substances, the universe and the entire range of modes.
d) Shukla dhyana: Shukla dhyana is the pure concentration of the mind.
The first two dhyana are to be abandoned by a monk while the third and the fourth dhyana are prescribed for a monk. Meditation is regarded as occupying the supreme place in the realm of nirjara. The person who meditates on the soul and detaches all his thoughts from the external world entirely, casts off all karmic matter.
6) Vyutsarga (abandonment):
Vyutsarga means the giving up or detaching oneself from the body and passions. It may be giving up material objects or overcoming inner passions. The external vyutsarga pertains to four things the body, the commune of monks, and food and drink. The spiritual vyutsarga relates to three things giving up of passions, worldly life and karma.
The internal six penances are so-called because they are directly related to the soul and are essential means of attaining spiritual emancipation. The goal in performing these austerities is to train a monk and nun for a life of contemplation and meditation. The internal penances ultimately bring about total emancipation of the soul.
Nirjara means to shed. Nirjara bhavana tells us about our ability to shed karmas that have not yet come into play. Nirjara is of two types – sakaam (active) and akaam (passive). Akaam nirjara is unconscious shedding of karma such as after we experience it. Sakaam nirjara is when we engage in ways to shed our karmas even before they affect us.
As living beings, we constantly attract karma. Karmas fall into eight categories, four of which shroud our soul and inhibit our chances of self-realisation; these are gnaanavarniya, darshanavarniya, antraay and mohniya. While the first shrouds our ability to get the right knowledge, the second shrouds our ability to perceive the soul as it is, the third thwarts our ability to engage in spiritual and religious practices, while the last and the most harmful of all – mohniya - sucks us into the web of moh or delusionary beliefs (darshan mohniya) and conduct (charitra mohniya).
Nirjara bhavana offers reparation for past karmas. We can contain karmas even before they are manifest. In this context, Jain scriptures mention 12 types of external and internal penance – fasting, eating less, containing the senses, abandoning taste, and shrinking one’s use of spatial objects such as bed or chairs and taxing the body. The internal means include repenting for past sins, serving other people, study, humility and reverence, contemplation and meditation.
These are the ways to shed the karmas while they are latent, that is, before they are forced upon us. A karma may be experienced by us either fully or partly. Till it is not fully manifest, we can make changes in its potency and force-shed the latent proportion by these spiritual practices. Our soul has that power.
The only karmas that we cannot shake or shed before they manifest are nikachit karmas. Nikachit karmas are those karmas that we accumulate with deep involvement and thereby make them most sticky to shed. These karmas cannot be pre-emptively shed; they scatter only after we go through them.
Param Pujya Bhaishree says an enlightened person welcomes his bad karma with joy. This is because he knows he will be rid of these karmas once they are experienced and he will be free. He does not mope when a bad karma surfaces. He responds with equanimity to good karma as well. His detachment in the face of all karma as a gnaata-drashta (knower-observer) ensures that he does not accumulate any more karmas as a consequence, and abstains from further entwining himself in the karmic web.
Simple as this understanding appears to be, we need to internalize this sentiment and apply it in our lives on a daily basis. With the knowledge that we have been blessed to receive from our Guru, we can do it too. Our minds are innately selfish. Constant introspection, contemplation and vigil will keep us from slipping into the lethal karmic trap.
Introspection yields us knowledge about our essential narrow-mindedness – the way we see everything from our point of view and consider our desires before accommodating that of others. It makes us realise that our attachment to people is also selfish. The moment we separate our association from these people, our attachment to them disappears. The moment we separate attachment from them, we can see them and deal with them as they are. This separation of attachment is a sticky goal that can be facilitated by contemplation and meditation.
Meditation has the power to shed our karmas effortlessly. It’s also the elixir for detachment and self-awareness. Contemplation turbo-powers our journey to self-enlightenment. To shed our karmas, we need to reflect on what Shrimadji told Muni Devkaranji, “Just as a coconut kernel remains separate from its shell, we remain separate from all that is around us.”
Stories of great men steer us towards Nirjara. Bhagwan Mahavir lived in the lap of luxury for 30 years but he was immune to it. After his diksha (renunciation), he faced countless hardships and adversities but he remained resolutely equanimous (sambhaavi) without leaning in the slightest towards raag (attachment) or dvesh (aversion).
When we ponder over such inspirational stories, we shed our karmas. Param Krupalu dev Shrimad Rajchandra was another epitome of vairagya (detachment); so was Param Pujya Bapuji. Both of them faced worldly ups and downs without ever getting fazed or involved. The detachment and determination of these great men is vividly visible in the persona of Param Pujya Bhaishree. Now, should we get rid of our past karma or continue making more?
An enlightened soul sheds innumerable karmas even while he is engaged in worldly activities. On the other hand, an unenlightened soul may end up attracting more karma even while trying to shed old ones. For instance, he may chant a mantra 108 times to shed karma but the moment he feels proud of his spiritual activity, he slips into another karmic bind.
Constant vigil is the price of freedom from karma.
Param Pujya Bhaishree says we have everything we need - inclination for salvation, desire for satsang (presence of an enlightened person), a powerful meditation method, but we often falter because of પ્રમાદ (pramaad) - indiscipline and love for our worldly existence.
Once on a walk, a judge from Morvi, Dharshibhai, who revered Shrimadji, was holding an umbrella over Shrimad’s head to protect him from the harsh sun. At one point, Shrimad asked him to fold the umbrella. When Dharshibhai resisted, saying it was hot and sunny, Shrimad replied that what was needed is to eliminate the heat of passions from the soul.
1) Sakama nirjara (voluntary)
2) Akama nirjara (involuntary)
The shedding of karmas with the specific aim of emancipation is called sakama nirjara, while the automatic eradication of karma particles through their maturation is known as akama nirjara. The latter is unmotivated and effortless, whereas the former is motivated and requires effort on the part of the jiva. When a person meditates or fasts (which are various forms of penance) with the sole aim of eliminating karma, the nirjara that takes place is sakama.
As penance leads to nirjara, it is essential to understand its various kinds. There are twelve forms of penance: six external and six internal.
External Penance:
1) Anasana (fasting)
Anasana means the giving up of fourfold eatables viz. 1) cereals, lentils, fruits and vegetables etc; 2) water, soft drinks ere; 3) dry fruits and 4) mouth fresheners. This is of two kinds:
a) Itvarikam (short-term fasting)- fasts which last for a short duration, from one day up to six months.
b) Yavatkathikam (life-long fasting)- fasts which are undertaken unto death.
2) Unodari (semi-fasting)
Unodari implies reduction in the consumption of food, the use of clothes, the use of utensils and the suppression of passions (anger and the like). This penance may be practiced by curtailing one's basic necessities.
3) Vritisamkshepa (conditional acceptance of alms)
Vriti samkshepa signifies the restraint on the acceptance of alms by self-imposed restrictions. It can be observed in the context of dravya (the number of foods), kshetra (place), kala (time) and bhava (mode). For example, by limiting the dravya (the number of different kinds of foods); or a monk may restrict himself to obtaining his meals from a limited area (kshetra): or one can place restriction on when a meal may be taken (once a day or not before noon ere) and lastly, one may place conditions on oneself like only accepting food from a donor sitting or standing in a certain position.
4) Rasaparityaga (abstinence from delicious foods)
Renunciation of delicious dishes such as sweets, fried foods, butter, oil etc. is known as rasaparityaga. Certain foods trigger the emotional impulses, so one should renounce them. One should eat only for the sake of sustaining life and not for taste. Also, one should concentrate on suppressing one's attachment to food.
5) Kayaklesha (austerity)
Although this literally means physically strain, it really means to undertake postures such as kayotsarg, virasana, utkatukasana etc. The practice of special postures (asana) helps one to attain steadiness of mind, body and speech.
6) Pratisamlinata (seclusion)
Pratisamlinata is the process of harmonizing the soul with itself by withdrawing the sense organs and the like from the external objects. It involves four aspects:
a) Restrain of the sense organs
b) Avoidance of vicious activities and the performance of virtuous ones.
c) Control of passions
d) Living in seclusion or living with others but with detachment The above six penances are external, preliminary and preparatory means of emancipation. These penances help an individual to conquer the senses, attain firmness and control over one self and disintegrate karma from the soul. The practice of external austerities leads to a life of detachment and purification of the soul. They influence the gross body and are also essential for internal penance. Control over the diet is the most fundamental penance, as without the control of meals, one cannot reach one's goal. Purity of diet or food is necessary for purity of behaviour.
Internal Penance:
1) Prayaschitta (atonement):
Prayaschitta is a practice of atonement to purify the soul. A person commits a mistake on account of negligence or lapse of attentiveness, but then repents for his wrong-doing from the core of his heart and goes to his acharya or the head of the group to admit his wrong action and requests for punishment to cleanse his soul. Prayaschitta includes self-criticism and repentance in order to avoid repeating one's mistake. It is ten types:
1) Alochana- confession
2) Pratikramana - repentence
3) Tadubhaya - the combined performance of both these two
4) Vivek - discrimination
5) Vyutsarga - seperation
6) Tapa - expiatory penance
7) Cheda - reducing the standing of a saint
8) Mool- reinitiation
9) Anvasthapya - temporary expulsion
10) Paranchita - re-initiation after rebuke or reproach
2) Vinaya (reverence):
Vinaya consists in imparting profound respect to one's superiors. It is of seven kinds:
a) Reverence for knowledge; b) Faith; c) Conduct; d) Modesty of thought; e) Modesty of speech; f) Modesty of physical movement; g) Observance of proper etiquette.
These are small but powerful acts of respectful behaviour. Each one of these activities develops the virtue of politeness and destroys pride. It is helpful in the shedding of karma.
3) Vaiyavrittya (service):
Vaiyavrittya consists of service, both aid and relief, to those who areleading a life of self-restraint. There are ten categories of vaiyavrittya depending on to whom the service is given: the Acharya (pontiff), the Upadhaya (preceptor), a Sthavir (senior), a Tapasvi (practitioner of penance), a sick monk or nun, a novice, kula (a group of monks), gana (a commune of monks), sangh (the religious order). In jain tradition, great importance is given to vaiyavritrya. It is written that one who serves a sick monk, serves the Tirthankars themselves.
4) Svadhyaya (spiritual study):
Svadhyaya means to study the religious scriptures. Svadhyaya is of five types:
a) Vachana: the teachings of scriptures and their meaning.
b) Pricchana: enquiry into words requiring clarification.
c) Parivartana: recitation of a memorized text.
d) Anupreksha: contemplation of a text and its meaning.
e) Dharmopadesha : preaching to disciples through various anuyogas (discussions).
Just as nutrition is necessary for the development of the body, svadhyaya is essential for the development of the mind and the soul. It is a powerful means of annihilating accumulated karma.
5) Dhyana (concentration or meditation):
Dhyana means concentration of one's mind on oneself or on a particular object, or it can refer to the cessation of activities of the mind, body, and speech. Dhyana has been classified into four types two of which are inauspicious and two auspicious:
a) Artta dhyana (concentration due to anguish): Artta dhyana is concentration for the attainment of covetable objects of the senses such as pleasant sounds, images, tastes etc.
b) Raudra dhyana (concentration due to anger): Raudra dhyana is concentration of the mind for the purpose of perpetuating violence, falsehood, stealing for the preservation of worldly things or for sensual indulgence.
c) Dharmya dhyana: Dharmya dhyana is the concentration of the conscious mind on the nature of reality or on spiritual upliftment. It is of four types:
i) Agya scriptural relevation, the teaching of the omniscient
ii) Apaya (passions) the cause of the rise or cessation of passions
iii) Vipak (fruition) the results of karma
iv) Sansthana the forms or configuration of substances, the universe and the entire range of modes.
d) Shukla dhyana: Shukla dhyana is the pure concentration of the mind.
The first two dhyana are to be abandoned by a monk while the third and the fourth dhyana are prescribed for a monk. Meditation is regarded as occupying the supreme place in the realm of nirjara. The person who meditates on the soul and detaches all his thoughts from the external world entirely, casts off all karmic matter.
6) Vyutsarga (abandonment):
Vyutsarga means the giving up or detaching oneself from the body and passions. It may be giving up material objects or overcoming inner passions. The external vyutsarga pertains to four things the body, the commune of monks, and food and drink. The spiritual vyutsarga relates to three things giving up of passions, worldly life and karma.
The internal six penances are so-called because they are directly related to the soul and are essential means of attaining spiritual emancipation. The goal in performing these austerities is to train a monk and nun for a life of contemplation and meditation. The internal penances ultimately bring about total emancipation of the soul.
Nirjara means to shed. Nirjara bhavana tells us about our ability to shed karmas that have not yet come into play. Nirjara is of two types – sakaam (active) and akaam (passive). Akaam nirjara is unconscious shedding of karma such as after we experience it. Sakaam nirjara is when we engage in ways to shed our karmas even before they affect us.
As living beings, we constantly attract karma. Karmas fall into eight categories, four of which shroud our soul and inhibit our chances of self-realisation; these are gnaanavarniya, darshanavarniya, antraay and mohniya. While the first shrouds our ability to get the right knowledge, the second shrouds our ability to perceive the soul as it is, the third thwarts our ability to engage in spiritual and religious practices, while the last and the most harmful of all – mohniya - sucks us into the web of moh or delusionary beliefs (darshan mohniya) and conduct (charitra mohniya).
Nirjara bhavana offers reparation for past karmas. We can contain karmas even before they are manifest. In this context, Jain scriptures mention 12 types of external and internal penance – fasting, eating less, containing the senses, abandoning taste, and shrinking one’s use of spatial objects such as bed or chairs and taxing the body. The internal means include repenting for past sins, serving other people, study, humility and reverence, contemplation and meditation.
These are the ways to shed the karmas while they are latent, that is, before they are forced upon us. A karma may be experienced by us either fully or partly. Till it is not fully manifest, we can make changes in its potency and force-shed the latent proportion by these spiritual practices. Our soul has that power.
The only karmas that we cannot shake or shed before they manifest are nikachit karmas. Nikachit karmas are those karmas that we accumulate with deep involvement and thereby make them most sticky to shed. These karmas cannot be pre-emptively shed; they scatter only after we go through them.
Param Pujya Bhaishree says an enlightened person welcomes his bad karma with joy. This is because he knows he will be rid of these karmas once they are experienced and he will be free. He does not mope when a bad karma surfaces. He responds with equanimity to good karma as well. His detachment in the face of all karma as a gnaata-drashta (knower-observer) ensures that he does not accumulate any more karmas as a consequence, and abstains from further entwining himself in the karmic web.
Simple as this understanding appears to be, we need to internalize this sentiment and apply it in our lives on a daily basis. With the knowledge that we have been blessed to receive from our Guru, we can do it too. Our minds are innately selfish. Constant introspection, contemplation and vigil will keep us from slipping into the lethal karmic trap.
Introspection yields us knowledge about our essential narrow-mindedness – the way we see everything from our point of view and consider our desires before accommodating that of others. It makes us realise that our attachment to people is also selfish. The moment we separate our association from these people, our attachment to them disappears. The moment we separate attachment from them, we can see them and deal with them as they are. This separation of attachment is a sticky goal that can be facilitated by contemplation and meditation.
Meditation has the power to shed our karmas effortlessly. It’s also the elixir for detachment and self-awareness. Contemplation turbo-powers our journey to self-enlightenment. To shed our karmas, we need to reflect on what Shrimadji told Muni Devkaranji, “Just as a coconut kernel remains separate from its shell, we remain separate from all that is around us.”
Stories of great men steer us towards Nirjara. Bhagwan Mahavir lived in the lap of luxury for 30 years but he was immune to it. After his diksha (renunciation), he faced countless hardships and adversities but he remained resolutely equanimous (sambhaavi) without leaning in the slightest towards raag (attachment) or dvesh (aversion).
When we ponder over such inspirational stories, we shed our karmas. Param Krupalu dev Shrimad Rajchandra was another epitome of vairagya (detachment); so was Param Pujya Bapuji. Both of them faced worldly ups and downs without ever getting fazed or involved. The detachment and determination of these great men is vividly visible in the persona of Param Pujya Bhaishree. Now, should we get rid of our past karma or continue making more?
An enlightened soul sheds innumerable karmas even while he is engaged in worldly activities. On the other hand, an unenlightened soul may end up attracting more karma even while trying to shed old ones. For instance, he may chant a mantra 108 times to shed karma but the moment he feels proud of his spiritual activity, he slips into another karmic bind.
Constant vigil is the price of freedom from karma.
Param Pujya Bhaishree says we have everything we need - inclination for salvation, desire for satsang (presence of an enlightened person), a powerful meditation method, but we often falter because of પ્રમાદ (pramaad) - indiscipline and love for our worldly existence.
Once on a walk, a judge from Morvi, Dharshibhai, who revered Shrimadji, was holding an umbrella over Shrimad’s head to protect him from the harsh sun. At one point, Shrimad asked him to fold the umbrella. When Dharshibhai resisted, saying it was hot and sunny, Shrimad replied that what was needed is to eliminate the heat of passions from the soul.
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