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A SOURCE-BOOK IN JAINA PHILOSOPHY
house-holder and great vows for a monk. (3) Kaṣāya saṁvara (passions), and (4) Yogābhāva samvara, i.e., stopping the activities of of mind, body and speech.
Acarya Kundakunda in Samaysāra1 tells four types of Samvara, (1) mithyātva (wrong faith) (2) ajñāna (nescience), (3) avirati (vowlessness) and (4) yoga (activities of mind, speech and body)these are asravas; and to stop all these is samvara. Hence, samvara is also of four types.
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As far as there is asrava, due to it, the atma-pradesas (the spacepoints of atman) always remain vibrating. This vibration stops only when the inflow of karmas checked up. So, it can be said that the restlessness of atma-pradeśas is āsrava and the calmness is samvara. The restlessness of atma-pradeśas, which is due to asrava turns into calmness, as soon as the asrava or influx of karmas is stopped. Due to asrava there is regular inflow of karma-pudgalas in atma-pradeśas and this inflow is stopped by samvara. Therefore it is definite that the main cause of transmigration (saṁsāra) are asrava (influx) and bandha (bondage) while that of salvation are saṁvara (stopping of influx) and nirjarā (shedding or annihilation of karmas).3 BUDDHIST CONCEPTION OF SAMVARA
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Tathāgata Buddha also accepts saṁvara. In Aǹguitaranikāya, he tells that asrava can be checked up by samvara. There the division of samvara is as follows:
(1) By senses (indriyas)-By the samvara (checking up) of senses, the type of asrava, which is possible due to senses, extinguishes.
(2) By pratisevana-If a man does not eat food, drink water, wear clothes and take medicine, etc., then his mind can not be happy and due to unhappiness he is bounded with karmic ties. Therefore, to keep the mind happy, he should take all these things. By this the inflow of karmas is checked up.
1. Sumayasara, 190-191.
2. Tattvärtha-sarvārthasiddhi, 9/1 3. Tattvartha-sarvarthasiddhi, 1/4
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