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absent. In chapter VI,1 Kundakunda speaks of Samvara which means the blocking of inflow of karma. It should be remembered that the presence of evil karma does not effect the status of a Jñānī. When the true nature of the self is apprehended, the practice of samvara may be said to be successful. The Bhāvakarmas which bind the human soul are ultimately due to mithyatattva or wrong belief etc. These causes lead to Karma including Jñānāvaraṇīya, Darśanā varaṇīya etc. When the psychic inflow is blocked up, no material particles or the structure of the body from the outside world are available. In this way body formation and body development process come to a stop and the entire mundane life comes to an end. It is well-known that so long as body consciousness remains, karma is inevitable. This is known as Bhāvāsrava as already shown of which the result is Dravyāsrava. Dravyásrava helps to foster the growth of the body. As a result of right vision etc., enjoyment of the worldly objects causes what is technically known as Nirjara in which karma is said to be shedding, due to right knowledge even bhoga whether enjoyment or suffering does not become a source of bondage. This shedding of karma is both material and psychical. It is said that a man of true knowledge2 is not adversely effected by the action of pudgala karma, is not bound down or directly influenced by karma. It may be remembered that this view of the Jainas is exactly the view of the ancient post-vedic ideas. It is illustrated in the so called ocean-churning described in the Mahābhārata in which the deadly poison was swallowed by Saṁkara and yet instead of following a prey to death, he conquered it and became Mộtyuñjaya. Even the devas were unable to swallow the deadly poison which Samkara with His Infinite power assimilated into Himself.:
1. Ibid., Chapter VI.. :: 2. Samayasīra, Chapter VII. 195.
यथा विपमुपभुजानाः विद्यापुरुषाः न मरणमुपयान्ति ।
पुद्गलकर्मणः उदयं तया भुक्ते नैव विद्यते ज्ञानी ।। · 17
