Prashamratiprakaran

SR No.: 001259
Original Sutra Author: Umaswati, Umaswami
Author: Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Publication Year: 1989
Total Pages: 180
Language: English, Sanskrit
Classification: Book_English, Principle, & Philosophy
File Size: 9 MB

Page 44

27
two-sensed to five-sensed are mobile souls. These samsari Jīvas can be divided into infinite number on the basis of birth, knowledge, modifications etc. (Pr. 193).
Ajiva-non-soul: It is in all respects opposite of Jiva. It is unconscious. It is classified into five kinds viz., dharma (medium of motion), adharma (medium of rest), ākāśa (space), pudgala (matter) and kāla (time). The pudgha has a form (tangible-rupin) and others are devoid of form. (Pr. 207). These five categories constitute the world (universe-loka). The pudgala (matter) is a very imporant category which has malignent influence on the nature of the soul. An apprehension of the nature of ajiva will yield insight into the nature of the material binding force, which is to be shaken of for the freedom of the soul. Freedom from bondage implies the removal of the karmic particles of matter and its result (body etc.) from the Jiva.
The good and auspicious actions are called Punya. Those good actions bring peace of mind. The bad deeds, are called Papa, they disturb the peace of mind (Pr. 219). Both these actions are cause of bondage, but from a practical point of view good deeds are preferred to bad ones. The inflow of Karma particles into the soul is called Asrava. Just as water flows into a boat through a hole in it, similarly the asravas represent the channels through which the karmic particles enter the soul, and impede its progress. The fundamental. cause of asrava is the vibratory activity of the soul caused by the action of mind, speech and body. Every action, whether good or bad, opens the door to certain kinds of particles of karmic matter, which may immediately enter into union with the soul. Performance of action with a pure mind, speech and body, leads to inflow of meritorious karmic particles into the soul and bad deeds lead to an influx of demeritorious particles into the soul (Pr. 220).
The process of checking the inflow of fresh karmic particles to the soul through the controlling of the psycho-physical activities of mind, speech and body is called Samvara (Pr. 220). The ideal of liberation can be realised only by the stopping and shedding of Karma. Stoppage of inflow of Karma is called Samvara, while, annihilation of the accumulated karmic matter through austerity is called Nirjarā (Pr. 221). Merely stopping of the inflow of fresh karmic matter is not enough to obtain liberation, unless the stock of previous Karmas is also not shed away. By austerities, these accumulated Karmas can be annihilated. Bandha is caused by the inflow of karmic particles (karmasantati). Wrong belief, want of control, negligence, passions and activities of mind, speech and body are the cause of this bondage of the soul. Bandha is of four kinds,