Gommatasara Jiva Kanda

SR No.: 001612
Original Sutra Author: N/A
Author: Nemichandra Siddhant Chakravarti, J L Jaini
Publisher: ZZZ Unknown
Publication Year: 1927
Total Pages: 438
Language: English
Classification: Book_English, Principle, & Canon
File Size: 9 MB

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THE SACRED BOOKS OF THE JAINAS.
tence (Samvega), and (4) belief in the principle of truth (Ástikya) and therefore he does not hurt any one without provocation. Control (Samyama), or vow (vrata) relates to the senses or the vitalities. It is respectively called sense-control (Indriya Samyama) and vitality-control (Prana-Samyama). In sense-control one's own senses are restrained, and in vitality-control one restrains oneself from doing any injury to the ten vitalities of himself or others. The man in this stage of vowless right-belief takes no vows for any of these two kinds of control.
पच्चक्खा गुदयादो संजमभावो ण होदि णवार तु। थोववदो होदि तदो देसवदो होदि पंचमओ॥३०॥ प्रत्याख्यानोदयात् संयमभावो न भवति नवरि तु। स्तोकव्रतं भवति ततो देशव्रतो भवति पञ्चमः ॥ ३०॥
30. Owing to the operation of the total-vow-preventing passions (Pratyákhyáná-varana Kasháya which is a sub-division of the right-conduct-deluding Karma) the thought-activity which produces (perfect) control (Samyama) does not arise, but (there is) some control. Therefore the 5th (stage) is (called) the partial-vow (Deshavrata) stage.
Commentary. This partial-vow stage (Deshavrata) (has the destructive-subsidential thought-activity (Kshayopashama-Bháva), because in it there is partial destruction and partial subsidence of the Karmic matter of the passions which prevent total vow (Pratyákhyáná-varana Kasháya) and there is the operation (Udaya) of that kind of Karmic matter which forms such passions as prevent the vows only partially. So that in this stage only partial vows can be observed.
that in the destruction-subsidence (Kshayopashama) of Karmas, the destruction of part of the Karmic matter means that though the Karmic matter in the ordinary course of things does rise on its maturity to bear fruit, yet instead of bearing fruit, it simply passes along and leaves the soul, free. By subsidence (Upashama) is meant the precipitation, or subsiding, of those Karmas which are in actual bondage with the soul but which do not operate at th time. This destruction is called non-operative destruction (Udayabháva-Lakshana-kshaya), and the subsidence is called existencesubsidence (Sattárúpa Upashama).