________________
344
CHAPTER EIGHT
abandonment of occupation with the causes of existence is bhāvasamvara. Whatever means can block any channel must be used by intelligent persons for its obstruction. One should block anger, conceit, deceit, and greed by forbearance, humility, sincerity, and lack of desire, respectively. By means of complete self-control the wise man should destroy objects of the senses which create arrogance from lack of self-control and which resemble poison.
One should subdue activities by the three controls, negligence 675 by vigilance, and should gain complete selfcontrol by destruction of censurable activity. One who is eager for samvara should overcome wrong belief by right belief, and painful and evil meditation by pure firmness of mind. Just as dust certainly enters the open doors of a many-doored house located at a cross-roads and, when it has entered, is stuck by contact with oil by absorption with it, but it would not enter nor would it be stuck if the doors were closed; or, just as water would enter a tank by all its openings, but would not enter at all if these were closed ; or, just as water would enter a boat by cracks, but not even a little would enter if the crack had been stopped up ; so, when doors of the channels, activity, etc., are blocked up everywhere, there is no entrance of karmic matter into a soul possessing abundance of samvara. From sarvara there is blocking up of the doors of the channels. Furthermore, samvara is known to have many divisions, likewise, from forbearance, etc. Whatever samvara there is in the guṇasthānas, it is called blocking of wrong belief from the non-rising of wrong belief in those in the higher stages.476
475 96. Pramāda is generally considered to be of 5 kinds : pride, enjoyment of the senses, the passions, sleep, and idle talk. See PE, s.v. pamāda. But the first is given—with just as good authority-as madya (wine) instead of mada. See Rajendra, s.v. pamāya. The Rajendra quotes also 6 kinds from the Sthānānga: madya, nidrā, viņaya, kaşāya, dyuta, and pratyupekşanā.
478 104. Parastheşu (?). This is a little perplexing, but seems to refer to those who are in the gunasthānas above the first.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
