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જેન યુગ
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એપ્રિલ ૧૫૯
towards the realisation of emancipation is the 'Samvara' or the stoppage of the further in-flow of the Karma. Mere stoppage, however, of the further in-flow of the Karma does not yield the Mokşa; for, there are the Karma-particles, already introduced into the soul. These accumulated Karma's are also to be shaken off, in order that complete emancipation may be attained. This elimination of the accumulated Karma's is necessarily a long and gradual process. At first the accumulatedKarma's are destroyed only partially; this is called the process of Nirjarā', by the Jaina's. When all the Karma's are radically removed from the soul, it attains emancipation. The possibility of the annihilation of the Karma's and of the final emancipation, consequent thereon, is thus affirmed by the Jaina's.
To come back to our point. The Samvara, the first step on the way to the moral progress consists in the stoppage of the further in-flow of the Karmic matter. The way of effecting this is of course the avoidance of the acts and attitudes (described before) which call in the Karma-particles. This is Samvara, viewed from a negative standpoint From the positive and the practical view-point, the Samvara or the stoppage of the further in-flow of the Karmic matter into the soul appears as the effect of the following practices, viz.
1. The 'Gupti'. This consists in the strict suppression of the "Yoga' or unstable inclinatory vibrations, set up in the soul by the activities of the mind, the body and speech. The Gupti is of three sorts in as much as the control may relate to either of the three sorts of the vibrations, set up in the soul, respectively by any of those forms of activities of the body, the mind and speech.
2. The 'Samiti'. This is of five modes and means carefulness in the acts of Irya' or walking, 'Bhāşa' or speaking,
Eşanā' or eating, Adana-niksepa' or taking and laying a thing and 'Utsarga' or excreting.
3. The Dharma'. The Dharma is a system of good acts or attitudes in their perfect forms, ten in number, which are, -(i) Ksanti' or forgiveness, (ii) Mārdava' or humility, (iii) 'Arjava' or straightforwardness, (iv) Sauca' or contentment, (v) 'Satya' or truthfulness. (vi) 'Samyama' or self-control, (vii) 'Tapa' or penances, (viii) Tyāga' or renunciation, (ix) Akimcanya' or non-attachment to what is other than one's self and (x) 'Brahmacarya' or sexual purity.
4. The Anuprekşă'. It consists in meditations of the following twelve facts. (i) The Anitya',--that all things are transitory. (ii) The 'Asarana', -that one's self is helpless except in so far as it can help itself. (iii) The Samsara', -that the self is moving through the series of mundane existences, one after the other. (iv) The 'Ekatya'--that none but one's own self reaps the fruits of what it does. (v) The Anyatva',--that the external world with its things and phenomena together with all one's body and mind, friends and relations are distinct from his true self. (vi) The 'Aśuci',--that all non-psychical things, including one's own body and even one's own self when connected with Karma-dirt are impure.
(vii) The Asrava', -that as a result of the passionate attitude etc., the Karmic matter flows into the self and this causes and continues the series of its unhappy mundane existences. (viii) The 'Samvara', -that the Karmic inflow can be and should be stopped. (ix) The 'Nirjarā'--that the Karmic matter can be and should be shaken off from the self. (x) The 'Loka',--that the universe is of such and such a nature, extent and form. (xi) The Bodhi
