Anandrushi Abhinandan Granth

Author(s): Vijaymuni Shastri, Devendramuni
Publisher: Maharashtra Sthanakwasi Jain Sangh Puna

Page 777

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26
Dr. Bashishtha Narain Tripathi
The third cause of bondage is ‘Pramāda'. This is of fifteen kinds. They tend towards giving pleasures and pains etc. 10 It is not easy to give a clear-cut analysis of all the peculiarities which Jiva possesses after coming in the grip of karma-Pudagalas, because of their subtle nature, but even then they have been somehow classified under eight heads :
(1) Jñăñavarniya, (2) Darśanāvarniya, (3) Vedaniya, (4) Mohaniya, (5) Āyusabandha, (6) Nāmabandha, (7) Gotrabandha, and (8) Antarābandha. Besides this, there are ninety-seven divisions and sub-divisions of these, mentioned in Tattvārthasūtra. 11 The flowing of the karma-Pudagalas into the Jiva, through the activities of body, speech, and manas is called in Jainism, 'Āśrava'. 12 Aśrava may be said to be something like a hole, a means, through which, for instance, water flows into the boat on the river, Dravyasangraha presents an elaborate divisions and sub-divisions of Aśravas.13
Further on, we can also classify the causes of bondage into-these three, in general, viz., Mithyadarśana (perverse view), mithya-jñana (perverse knowledge) and mithya-carita (perverse-conduct). The man lies bound in the grip of these three perverted states. In other words, emancipation is possible only on the removal of these three bonds. Clarifying the reason why the selfsome mati-jñāna, Srcuti-jñāna and avadhi-jñāna become matya-ajñāna, śrutā-ajñāna and avadhya-ajñana (or vibhanga) Umasväti says: "These (mati, śruti and avadhi), when informed with mithya-darśana (wrong attitude) comprehend the thing as it is not, and thus are ajñāna (wrong cognition)."}4
According to Jainism, like other system of Indian philosophy, the aim of life is to get freedom from bondage, to get bliss from sorrow. But so long as the Jiva remains in the grip of worldly entanglements final release is not possible. Hence, it is, most essential to have a check upon the flux of karman and its causes into jīva. The stoppage of the flux of karma is called sāmvara. Like Āśrava, first there is the checking of the modifications in the form of attachment, hatred and delusion of the Jiva. This is called "Bhāva-sāṁvara'. In this purified state, we witness ‘Bhāva-pūnyasāṁvara', when the auspicious bhāvas are stopped to function, and 'Bhava-papa-sāmvara' when the inauspicious bhāvas have been stopped to produce any change in the nature of the jiva. In this way, when the actual flow of the karmic-Pudagalas into the jīva through the channel of 'Yoga' or sense-organs is stopped, it is called 'Dravyasāṁvara'.16 Sāṁvara plays important role in the scheme of Jain ethics. It shows the means to realise liberation.
Now the next but the most essential step towards the attainment of liberation is to destroy the Pudagalas which have already entered into the Jivas. This is obtained through what is called 'Nirjarā', meaning, the destruction of Karman. Kundakunda says: "He who is equipped with 'Sāṁvara' and meditates upon the real nature of the Atman after having cut off all his thoughts from the outside world, casts off all the dust of Karman acquired by him before."'16 This is the stage of sound meditation and serious reflection. "At this stage, in the progress of the Jiva towards the attainment, in him there