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THE PASSAGE FROM NESCIENCE..
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as transcient-inflow as compared to mundane inflow. 127 But transcient-inflow cannot occur by itself, for it is enert. It requires some outside energy, which is determined by past dispositions of the soul who has potentially infinite energy temporarily crippled by kaimas. The varying degrees of this (actual) soul-energy determine the differences in vibrations that finally determine various states and processes of karma and thereby bondage. 128
The self can break off the fetters of bondage only if the karma-conjunction is liquidated. But to start with, the karmicflow must be stopped. This stoppage of the inflow of karmicmatter into the soul is known as samvara.129 Samvara' is derived from 'samvriyate' i.e., meaning that which checks the causes of karma. This is the opposite principle of asrava. 130 The volitional suppression of the psychic tendencies (such as the five senses, four passions, four instincts) is bhava-samvara which is antecedent to the physical arrest of the karmic-inflow. To the extent to which there will be this suppression, the gateway for the entrance of evil will be closed. 131 This requires freedom from three-fold vibrational activities of pleasure or pain.' 132 According to Vardhamana purana,133 the bhava
127
Umāsvami, T. Sut., VI. 4.
128 They are classified into eleven kinds : bondage (bandhara), endurance (satta), rise (udaya), premature rise (udircna), increased realisation (udvartana), decreased realisation (apavartana), transformation (samkramana), subsidence (upasamana), incapability of other than two (nidhatti), incapability of all the processes (nikācana), and endurance without effect (abadha).
129 Umāsvāmi, T. Sut, IX. 1.
130 asravaḥ prati pakṣabhūtaḥ samvaraḥ. (See Sthananga-Sutra, Adhyayana I.) 131 Kundakanda, Pañcāstikāya-Sāra, 148.
132 Ibid., 150.
133
Vardhamana-Puranam, XVI. 67-68., cp. Nemicandra, Dravya-Samgrah 34; Rajamalla, Adhyātma-Kamala-martanda, IV. 9-12. Bhava Asrava is of seven varieties-vows (vratas), restraint (guptis), observance (dharma), meditation (anu prekṣa), conquest of suffering (parişaha-jaya) and various kinds of good conduct (charitra)-(See T. Sut., IX.2; Dravya Sangrah, 35) having several varieties (T. Süt., IX. 4-10.)
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