Jain Tattva Parichay

SR No.: 007761
Original Sutra Author: N/A
Author: Ujjwala D Shah
Publisher: Veetrag Vani Prakashak
Publication Year: 2002
Total Pages: 194
Language: English
Classification: Book_English
File Size: 7 MB

Page 143

Letter 20
133 (4) Bandha Tattva :- Here also there are two types of Bandha in relation to Jeev and Karma respectively. They are Bhava Bandha kada and Dravya Bandha du. Bhava Bandha means getting entangled in Mithyatva and pious or sinful passions. And Dravya Bandha means the bondage and entanglement of newly formed Karmas with the old existing Karmas.
(5) Samvar Tattva :-Stoppage of Asravas is called Samvar. While one is immersed in the Atma or one's own true self, i.e. when Jeev is in its Shuddhopayog the passions of Mithyatva, attachment and aversion do not arise. And because of this it does not have Asrava or Bandha This stoppage of Asrava is called Samvar. Bhavasamvar means non emergence of Shubha or Ashubha passions. This is a negative statement. But there is a positive aspect also. Bhavasamvar is not only absence of Asrava or Bandha, the attainment of Veetaragata or evolution of Shuddha Bhava is Bhavasamvar. It is a positive statement, a statement denoting existence of something.
Dravya Samvarmeans stoppage of influx of new Karmas
At this stage this description is enough for you. Once we go into their details you will realise that even if the Mithyatva Asrava is stopped, other Asravas continue to exist and they are stopped gradually one by one in the same sequence as mentioned in the Asrava Tattva
(6) Nirjara Tattva :- Attainment of more and more Vestaragata is called Bhava Nirjara.
in context to Karma, those Karmas which are already existing in the bondage form start getting separated as Veetaragata keeps an increasing. This is known as Dravya Nirjara.
Samvar means stoppage of influx of new Karmas and Nirjara means dissociation of the Karmas from the bondage with increasing numbers at each samay.
And this way as the time passes Karmas go on diminishing.
(7) Moksha Tattva :- Attainment of total Veetaragata or evolution of total Shuddhi is Bhava Moksha and total absence of all the Karmas is Dravya Moksha.
Mithyatva, Avirati, Pramad, Kashaya and Yoga are Asravas and therefore are cause of Bandha. The total absence of these Asravas and Bandha lead to total separation of all the pre existing Karmas and that is Moksha.
You will realise from the above discussion, that Asrava, Bandha, Samvar, Nirjara and Moksha are all modifications of Jeevand Karma
When we talk of Jeev as a substance we consider the substance inclusive of its modifications. But while considering Tattvas, modifications