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44. जस्स जदा खलु पुखं जोगे पावं च णत्थि विरदस्स । संवरणं तस्स तदा सुहासुहकदस्स कम्मस्स ॥ १४३ ॥ Pañchāstikāya, 143.
At the moment when on the part of an ascetic detached from desire no good or bad actions (of mind) are in operation, at that moment such an ascetic attains stoppage (samvara) of good or bad karmas.
OUTLINES OF JAINISM
15. विजहति न हि सत्तां प्रत्ययाः पूर्वबद्धाः समयमनुसरन्तो यद्यपि द्रव्यरूपाः । तदपि सकलरागद्वेषमोहव्युदासा दवतरति न जातु ज्ञानिनः कर्मबन्धः ॥ ६ ॥
Samayasāra-kalasa, v, 6. Though karmas which became attached to the soul in the past do not give up their existence, and though at their mature time they take the form of substances; still, in consequence of the expulsion of all love, hatred, and attachment, the binding by karma does not befall one who has knowledge.
46. चेदणपरिणामो जो कम्मस्सासवणिरोहणे हेदू । सो भावसंवरो खलु दव्वासवरोहणे अण्णो ॥ ३४ ॥ वदसमिदीगुत्तीओ धम्मणुपेहा परीसहजओ य । चारित्तं वहुभेया णायव्वा भावसंवरविसेसा ॥ ३५ ॥ Dravya-samgraha, 34-5.
The thought-activity of the soul by which the inflow of karma is stopped is called bhāva-samvara. That which actually stops the inflow of matter is another.
The following are the species of bhava-samvara :— Tratas, or rows. [These are five : (1) ahimsā (not to cause or tend to cause pain or destruction to any living being by thought, speech, or conduct); (2) satya
