Practical Path

Author(s): Champat Rai Jain
Publisher: ZZZ Unknown

Page 64

SAMVARA,
51
of unsatisfied desires, he who would bring them under control must begin by renouncing his desires in the first instance. Similarly, since dravya âsrava" takes place through the doorways of mind, body and speech, the controlling of the unchecked activity of these inlets of karmas is equally necessary for the aspirant for release from the bondage of ‘sin.' To this end the following rules have been laid down by the omniscient tirthamkaras for the guidance of their unevolved brethren :
1. The control of mind, speech and body (gupti).
2. The cultivation of the habit of carefulness (samiti), in respect of the following five particulars :
(a) walking, so as not to injure any living being; (6) speech, so as not to cause pain to any one
by offensive, disagreeable language, or by a careless use of words having a tendency to
incite others to violent deeds; (c) eating, so as not to cause injury to any living
being; (d) handling things—begging bowl, books and the
* Karmus are generally dealt with under two Heads : (i) bhava karmas and (ii) druvya karmas. Of these, bhava karmas signify different kinds of mental states of the soul, and dravya karomas the material forces forged in consequence of those mental states. This distinction is also observed in respect of asrava, bandha, sammvara, nirjarâ and moksha. We thus have bhava ásrava signifying the condition of receptivity or negativity which is favourable for the influx of matter into the soul, and dravya asrava, the actual inflowing material itself. Similarly, bhava bandha, bhåva samvara bhava nirjara and bhava moksha have reference to mental attitude, and dravya bandha, dravya samvara dravya nirjará and dravya moksha to the physical side of the question.