Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 69

Dravy a-S an graha
which only the passion greed is present in a very subtle state while all other passions have been destroyed. (This kind of conduct is only in one who has reached the tenth stage of development), (e) Yathakhyata (Perfect Right Conduct) characterised by subsidence or destruction of all the passions. It is present in beings who are in the eleventh, twelfth, thirteenth and fourteenth stage of development.
We have thus seen that Samvará is first divided into two classes: Bhava-samvara and Dravya-samvara, the first of which, again, has many subdivisions. The first variety of Bhavasamvara viz. Vrata is not counted as such by Umaswami, Amrita chandra Suri, and Svamikartikeya. Abhayadeva Acharya, again, in his commentary on Sthananga says that Samvara is of forty-two kinds
In the Jain epics also we do not find Vrata included in the subdivisions of Samvara; but only Gupti, Samiti, Dharma Anupreksa, Parisahajaya and Charitra are mentioned as varieties of Samvara. Vrata, with all its five varieties, is however, mentioned in all the above-mentioned works, though not as a sub-division of Samvara, yet as a factor opposed to Avrata. . जहकालेण तवेरण य भुतरस कम्भपुग्गलं जेण।
भावेण सडविणेया तस्सडणं चेदि गिजरा दुविहा ।। ३६ ।। Jahakalena tavena ya bhuttarasam kammapuggalam jena. Bhavena sadadi neya tassadanam chedi nijjar a duviha.-(36)
Padapatha- Fa Jahakalena, in proper time. Pri Bhuttarasam, whose fruits are enjoved. Agha Kammapuggalam, the matter of Karma. Fru Jena, that. Hi Bhavena, Bhava. Hafa Sadadi, disappears. 7 Ya, and, au Tavena, by penance. Cha, and. FHU Tassadanam, that disappearance. Idi, thus.fur Nijjara, Nirjara. afael Duviha, of two kinds: Ta Neya, to be known.
36. That Bhava (modification of the soul ) by which the matter of Karma disappears in proper time after the fruits [of such Karma] are enjoyed (is called Bhava-Nirjara], also [the destruction of Karmic matter through penances [is known as Bhava-Nirjara.] And that destruction [itself] [is known as Dravya-Nirjara] Thus Nirjara should be Known of two kinde.
COMMENTARY We have seen how the matter of Karma enters the soul through Asrava and how this influx might be stopped by Samvara. But now the question arises, that we might stop a further influx of Karmic matter by Samvara, but how can we be freed from the same which