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XLIV
Samyara.
iri
The next category is Samvara. . It is the reverse of Āsrava. “As a large tank, when its supply of water has been stopped, gradually drics up by the consumption of water and by evaporation, so the Karma of a monk which he acquired in millions of births is annihilated by austerities if there is no influx of Karma. The true nature of the Soul is hidden behind the veil of the Karmas, Jnānāvaraniya, Darshnāvarniya, &c. The veil has to be rent asunder and this is done by performing virtuous (punya's) deeds. Thus from Samvara commences the practical side of the Jain metaphysics. It is therefore considered as a principle of the utmost importance and it contains matter that it is more often quoted than anything else. Samvara is of two kinds : Subjective and Objective. The former means the subject's, i.e. Soul's, control over passions, emotions, &c., and the latter means shutting off of the inflow, or kceping away, of the Karma particles.
The Jain scriptures say that there are fifty-seven ways by means of which Jiva can gradually effect the cessasion of the influx and the disruption of the Kārmic matter. (1) First come five Samitis : Iryā, Bhāshā, Eshanā, Ādananikshopa and Utsarga. (2) Then there are three Guptis : (a) Manogupti (6) Vachanagupti, and (c) Kāyagupti. (3) Thirdly we have the ten-fold duties of Yatis : Forbearance, Humility, Straightforwardness, Desirelessness, Austerity, Restraint, Truthfulness, Purity, Poverty and Chastity. (4) There are next twelve Bhāvanās which have been dealt with in detail in the notes. (5) Then como Parishahas, i.e., hardships, which are classified into twenty-two kinds. (6) Lastly there is the Chāritra, i.e., conduct, which has five subdivisions.
By following these, the Jiva will be on his way to Salvation, i.e., complete freedom: from the Karmic Forces.
