Bandhan Se Mukti Ki Aur

Here is a comprehensive summary of the provided Jain text, "Bandhan se Mukti ki aur" (Towards Liberation from Bondage), authored by Sagarmal Jain:

This Jain text, "Towards Liberation from Bondage," delves into the core Jain principles of Samvara (cessation of influx of new karmas) and Nirjara (shedding of accumulated karmas) as the path to spiritual liberation.

The book begins by acknowledging that while past karmic impressions (samskaras) due to past actions can't be entirely avoided, the process of Samvara is crucial. Samvara, derived from the root "vr" meaning "to stop," refers to the cessation of the influx of karmic particles (karmavargana) into the soul. While past karmic impressions are a reality, the text emphasizes the positive aspect of good intentions (shubh adhyavasaya). When the mind is filled with good intentions, it prevents the influence of negative ones, thus contributing to Samvara. The author explains that to escape the bondage of negative tendencies, one must first embrace positive ones.

Samvara is defined as the blocking of the influx of karmic matter. It is considered the cause of liberation and the first step in ethical practice. The text outlines two classifications of Samvara:

1. Dravya Samvara (Material Samvara): This refers to the psychological state of the soul that is capable of stopping the inflow of karmas.
2. Bhava Samvara (Immaterial Samvara): This is the consequence or result of the psychological state that stops the inflow of karmas.

The text further details various ways Samvara is understood in Jain tradition:

• Five Limbs/Doors of Samvara: Generally, Samvara is achieved through five principles:

  1. Samyaktva: Right faith or correct perspective.
  2. Virati: Restraint or limited, controlled life.
  3. Apramattata: Vigilance or self-awareness.
  4. Akashayavritti: Absence of intense emotions like anger, pride, deceit, and greed.
  5. Ayog (Akriya): Non-action or cessation of activity.

• Eight Types of Samvara (according to Sthanangasutra): This classification focuses on sensory and mental control:

  1. Control of the sense of hearing.
  2. Control of the sense of sight.
  3. Control of the sense of smell.
  4. Control of the sense of taste.
  5. Control of the sense of touch.
  6. Control of the mind.
  7. Control of speech.
  8. Control of the body.

• Fifty-seven Types of Samvara (mentioned in other Jain texts): This broad category includes five Samitis (careful conduct), three Guptis (restraints), ten types of Yati Dharma (ascetic virtues), twelve Anuprekshas (contemplations), twenty-two Parishahs (endurements), and Samayika (equanimity). All these practices prevent the inflow of karmas and protect the soul from bondage.

The essence of Samvara, as presented, is a disciplined way of life characterized by:

• Conscientious actions.
• Control over mind, speech, and body.
• Cultivation of virtues.
• Tolerance and equanimity in the face of hardships.

The text emphasizes that when senses and mind come into contact with their respective objects, there's a possibility of generating attachment (raag) or aversion (dvesh), leading to impure states. Therefore, the aspirant must remain vigilant to protect the soul from the inflow of karmas through these "holes." The analogy of a tortoise retracting its limbs to stay safe is used to illustrate how an aspirant should turn inward through spiritual practice to protect themselves from sinful tendencies. The control of mind, speech, body, and sensory activities is the ultimate goal of this spiritual path.

The text then moves on to Nirjara (shedding of karmas). Nirjara is defined as the separation of karmic particles from the soul. While Samvara stops new karmas from entering, it is not sufficient for liberation on its own.

A metaphor of a large pond illustrates the necessity of Nirjara: If the inflow of water (karma influx) to a pond (soul) is stopped (Samvara), the existing water (accumulated karmas) must be removed by bailing it out or drying it up (Nirjara) for the pond to dry completely.

Two Types of Nirjara:

1. Dravya Nirjara (Material Nirjara): This is the actual separation of karmic particles from the soul.
2. Bhava Nirjara (Immaterial Nirjara): This is the psychological state of the soul that causes the karmic particles to detach after yielding their results. Bhava Nirjara is the cause, and Dravya Nirjara is the effect.

Two Other Classifications of Nirjara:

1. Sakam Nirjara (Volitional Nirjara) / Avipaka Nirjara / Aupakramika Nirjara: This is when karmas are forcefully shed before their scheduled time of fruition, often through intense penance and effort. In this type, the karmic particles are experienced through "pradeshodaya" (partial manifestation of effect) rather than "vipakodaya" (full fruition of effect). This is called volitional because it involves a conscious effort to shed karmas. It's also termed "aupakramika" because it involves effort or undertaking. This is considered the "artificial" or deliberate method of destroying karmas.

2. Akama Nirjara (Involitional Nirjara) / Savipaka Nirjara / Anaupakramika Nirjara: This occurs when karmas naturally detach after their allotted lifespan is over, yielding their fruits. This is called "savipaka" because the karmas yield their results. It's termed "akama" because the shedding is not due to a specific volitional effort by the individual. It's "anaupakramika" because it lacks personal effort. Experiencing the fruits of past karma, whether pleasant or unpleasant, with an indifferent or disturbed mind is characteristic of this type.

The text clarifies the difference with an example: chloroform anaesthesia during surgery causes "pradeshodaya" (partial effect) of pain-causing karma but not "vipakodaya" (full experience of pain). Similarly, in Avipaka Nirjara, the potential for karmic effect is present, but the full subjective experience of it is absent.

The Importance of Aupakramika Nirjara in Jain Sadhana:

From the perspective of Jain practice, Sakam Nirjara (Aupakramika Nirjara) is considered far more significant. The text argues that Akama Nirjara, though a natural process, does not lead to liberation if one continues to create new karmas. Just as paying off old debts while incurring new ones doesn't lead to financial freedom, passively experiencing the fruition of past karmas without stopping new ones is insufficient.

The text highlights that while the soul has been naturally shedding karmas since time immemorial, this alone hasn't led to liberation. The reason is that the soul, experiencing pleasant or unpleasant consequences, often falls back into binding new karmas due to attachment to the pleasant and aversion to the unpleasant.

Therefore, the aspirant is first instructed to gain knowledge and practice Samvara to block the influx of karmas. Without Samvara, Nirjara holds little value. The practice of tapas (penance) to achieve Sakam Nirjara is emphasized as crucial for weakening old karmas. The text quotes scriptures stating that while the soul is constantly binding and shedding karmas, Nirjara through penance is particularly important. A practitioner who, through Samvara, halts the influx of new karmas and then engages in penance to shed old ones ultimately becomes free from karma and attains liberation.

In essence, "Towards Liberation from Bondage" underscores that a conscious and disciplined approach involving the cessation of new karmic influx (Samvara) and the active, purposeful shedding of accumulated karmas through spiritual practices like penance (Sakam Nirjara) is the fundamental path to achieving ultimate liberation in Jainism.