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The soul in bondage is a stage of 蝉补峁僺腻谤补. One must do something to help the soul to set free. According to Jainism there are three stages to free the soul from bondage. They are 蝉补峁僾补谤补 (selfrestraint), 苍颈谤箩补谤腻 (dissociation of karma) and 尘辞办峁�a (liberation).

Second stage is 苍颈谤箩补谤腻. 狈颈谤箩补谤腻 means freeing the soul or removing the 办补谤尘补蝉补谤墨谤补 by tapa or self-mortification. All sins previously committed are utterly and entirely worn away. It is the shedding of karma matter.

This 苍颈谤箩补谤腻 also is of two kinds,

1. 产丑腻惫补-苍颈谤箩补谤腻 and
2. dravya-苍颈谤箩补谤腻.

Bh膩va-苍颈谤箩补谤腻 means that change in the soul by virtue of which the karma particles are destroyed. Dravya-苍颈谤箩补谤腻 means the actual destruction of these karma particles either by the reaping of their effects or by penances before their time of fruition, called 蝉补惫颈辫腻办补 and 补惫颈辫腻办补 苍颈谤箩补谤腻 repectively.^[1]

This 苍颈谤箩补谤腻 also means burning up mental defilements (办濒别峁�a) or 办补谤尘补蝉补谤颈谤腻. There are two karmas to be burned up: 笔奴谤补峁嘺-karma and nava-karma. 笔耻谤补峁嘺-karma is a karma that has acquired through body, speech and mind in the present life. 笔奴谤补峁嘺-karma must be removed by tapa and the nava-karma is to be stopped by 蝉补峁僾补谤补.

Along with the practice, of 蝉补峁僾补谤补 or arresting the influx of fresh karma-pudgala as stated in the preceding chapter a mumukshin 箩墨惫补 is required to act in such a way as would help him in throwing away the already acquired dirt of karma which has been subjecting him to go round and round the wheel of births and deaths. For until and unless a 箩墨惫补' s entire karma-matter clothing his soul-worked out or neutralized in a manner as would make it impossible to transform into udaya鈥攌inetic state of its being, a 箩墨惫补 cannot expect to attain to freedom. And the processes and activities whereby the karma-matter clothing the soul is worked out or their effects completely neutralized so much so that they would fall away from the constitution of the 箩墨惫补 is called 苍颈谤箩补谤腻.

The Jain sages have classified this 狈颈谤箩补谤腻 into two kinds viz:

1. Akama 狈颈谤箩补谤腻
2. Sakama 狈颈谤箩补谤腻

To deal with akama 苍颈谤箩补谤腻, karma-pudgalas while standing in some relation with the soul assume various phases through successive processes of transition according to laws inherent in them.

This is the reason why the sages have come to another kind of classification of the karma-bargains by the names of:

1. Satta
2. Bandha
3. Udaya
4. Udirna

(1) By satta karma鈥擳he sages mean the karma-bargains which getting in to the constitution of the 箩墨惫补 remains there merged as it were in the soul. Satta-karma corresponds to the Sanchita-karma of the Hindus: The whole man that still remains behind the man not yet worked out-the entire unpaid balance of the debit and credit account.

(2) By bandha karma鈥攖he Sages mean the karma-bargains in the state of satta enter by virtue of subjection of the 箩墨惫补 into a relation of identity with the soul where by the 箩墨惫补 takes in further karma-matter in its current lease of life to mould its destiny for the future. This bandha karma is analogous to the kriyaman karma of the Vedanta philosophers.

(3) By Udaya karma鈥擳he sages mean the karma bargains which standing simply in relation of identity with the soul for sometime develop into an energy of movement for the enjoyment of the soul at the commencement of each life. This is analogous to the prarabdha karma of the Hindus by which they mean the amount apportioned to the man at the beginning of his life on earth. It is important to note here that this third type, the udaya karma, is the only destiny which can be said to exist for man and this is what an astrologer might foretell for us, that we have apportioned to us so much good and evil fortune -so much of the good and evil actions of our past lives which will react on us in this life.

(4) By Udirna karma鈥擳he sages mean the karma barganads which by the resolute will and exertion of the soul are worked out into the energy of movement for the enjoyment of the 箩墨惫补 before they are due.

[Read next page鈥擳wo types of tapas]

Footnotes and references:

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[1]:

Ibid;