________________
*
(attachment), mohaniya karma (deluding karma), eight karma prakritis (species of karma by qualitative segregation), bhaava (state of soul), jiva (soul), juvastikaya (soul entity) and sarva dravya (all entities and substances) are assimilated in their own forms or states and according to Tadubhayasamavatar (assimilation dependent on self and others both) in other form or state as well as their own form or state. (1)
This concludes the description of bhaava samavatar (assimilation of the state of soul or state-assimilation). This concludes the description of samavatar (assimilation). This also concludes the description of Upakram (introduction).
Elaboration—The assimilation of the unnatural state of soul caused by attributes like anger and other passions and the natural state attributes like knowledge is called bhaava samavatar (assimilation of the state of soul or state-assimilation). This also has two kinds—selfdependent and dependent on others and self both. As anger and other passions are in state of fruition they are included in bhaava samavatar (assimilation of the state of soul or state-assimilation). As anger does not manifest itself in absence of conceit, according to the dual assimilation it is assimilated in conceit as well as its own state and according to selfdependent assimilation only in its own state In the same way conceit, according to the dual assimilation, is assimilated in deceit as well as its own state and according to self-dependent assimilation only in its own state. The same holds good for maya (deceit), lobha (greed), raga (attachment), mohaniya karma (deluding karma), eight karma prakritis (species of karma by qualitative segregation), bhaava (state of soul), jiva (soul) and pivastikaya (soul entity).
In other words in a wider perspective it can be stated that each soul has attitudes or feelings. These attitudes are caused by species of karmas. The primary cause of bondage of karma is moha (fondness) which in turn is caused by attachment. The cause of attachment is greed and that of greed is deceit which is caused by conceit that in turn is caused by anger. All these attitudes are interrelated. Therefore it is natural that one attitude is assimilated in another. With this discussion on Samavatar the discussion on the first door of disquisition, Upakram, is concluded
• END OF UPAKRAM : THE FIRST DOOR OF DISQUISITION
1
).
वक्तव्यता-प्रकरण
( 411 )
The Discussion on Vaktavyata
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
