Chapter 2

Dravya Sangrah - GATHA NO. 28 - Seven "Tatva and nine "Padarth"
आसवबंधणसवरणिगज्जरमोक्खा सपुण्णपावा जे । जीवाजीवविसेसा ते वि समासेणा पभणामो ।।२८।।

Asavabandhanasamvaranijjaramokka sapunnapava je. Jivajivavisesa te vi samasena pabhnamo. – (28)

Padapatha– जे Je, those. सपुण्णपावा Supunnapava, with punya and papa. आवबंधणसवरणिगज्जरमोक्खा Asava-bandhana-samvara-nijjara mokkha, Asrava, Bandha, Savara, Nirjara and Moksha. जीवाजीवविसेसा Jivajivavisesa, varieties of Jiva and Ajiva. तेवि Te vi, those also. समासेणा Samasena, briefly. पभणामो Pabhanamo, say.

28. We shall describe briefly those varieties of Jiva and Ajiva which are (known as) Asrava, Bandha, Samvara, Nirjara and Mokshawith Punya and Papa.

COMMENTARY
The author now takes up the subject of Asrava, Bandha, Samvara, Nirjara, Moksha, Punya and Papa. These seven are commonly known as the seven Tatvas of Jainism. Adding Jiva and Ajiva to yhese we get the nine Tatvas of Jainism. Each of these seven will be taken up and discussed one by one.

GATHA NO. 29 - "Bhaav Aashrav" and "Dravya Aashrav"
आसवदि जेण कम्मं परिणामेणप्पणो स विण्णोओ । भावासवो जिणुत्तो कम्मासवणं परो होदि ।।२९।।

Asavadi jena kammam parinamenappano sa vinneo, Bhavasavo jinutto kammasavanam paro hodi. - (29)

Padapatha- अप्पणो Appano, of the soul. जेण Jena, that. परिणामेण Parinamena, modification. l Sa that. कम्मं Kammam, Karma. आसवदि Asvadi, gets. जिणुत्तो Jinutto, Called by the Jina. भावसवो Bhavasavo, विण्णोओ Vinneo, to be known, कम्मासवणं kammasavanam, ijks paro the next. होदि hodi,is.

29. That modification of the soul by which Karma gets into to be known as Bhavasrava, as told by the jina , and the other is the influx Karma.

COMMENTRY
Asrava has been defined to be the cause of the bandage of Karma i.e that by which tha Karmas enter the soul. Elsewhere, we have “those from which karmas flow are called Asrava .” These definition are in keeping with the derivative meaning of the word Asarva, and throughout Jaina literature the word Asrava is used in this sense. We should mention in this connection that this use of the word Asrava, in its original and derivative  sense , has been supposed to support the view that Jainism was prevalent before Buddhism. “ We meet with many terms which are used alike by the jains and the Buddhists. Among them there is one which the Buddhists must have borrowed from the Jains. The term Asrava, in pali Asava is according to the Buddhists , synonymous with Klesa , and it means human passion , sin ,corruption , depravity. Asarva, ctymologically , meant ‘flowing in ‘ or’ influx’ and it was difficult to imagine why the Buddhists should have chosen just that word to denote sin , corruption , depravity. Even if taken in a metaphorical sense it is not easy to see how, from the Buddhist point of view, it could come to express the idea of depravity and sin ,for it might be asked what is to flow in and where is it to flow in ? But with th jain, Asrava retained its etymological meaning and it adequately meaning and its adequately expressed the idea denoted by the term Asrava , for according to jain philosophy Asrava meant the influx of matter into the soul. Hence the term Asrava had its literal meaning for there really was something flowing in, and the result of it was defilement or depravity. It is therefore easily imaginable that, in common parlance , Asrava should have got the meaning defilement or depravity , irrespective of the etymology and this was just happened to the word Asrava before it it was received into Buddhist terminology. But the word could never been used in its derivative meaning (sin), if it had not before been used in its literal meaning, And Since the Jainas used the word in its original i.e literal or etymological meaning , those who used it in derived meaning must have adopted it from the Jains. Thus the use of the word Asrava by the Buddhists is a proof of their posteriority with regard to the Jains .” Umasvami says that Asrava results from the action of the body and the mind and also from speech. Svami Karitkeya says that Asrava areith regard to the Jains.”

Umasvami says that Asrava results from the action of the body and the mind and also from speech. Svami Karitkeya says that Asrava are certain movement of Jiva resulting from action of speech and thise of the mind and the body, either accompanied by or beleft of Moha Karma. As water enter a pond through various channels, so Karmas enter a soul	through the Asrava. As water enters a boat through holes, so Karma enters a soul through Asrava.

Asrava are broadly divided into (a) Bhavasrava and (b) Karmasravaor Dravyasrava. The former consists of the thought – activities which cause the influx of karmic matter into a soul while the letter is the karmic matter itself, which enter a soul in the manner. In other words, in Bhavasrava we are concerned with thought activities, while in Dravyasrava or Karmasrava we have connection with matter. Abhayadeva says that Dravyasrava is the entrance of water through holes in a boat, when the boat is on water, and Bhavasrava is the influx of Karma through the five senses of Jivas. In Vardhamana Purana we have “that Bhava made impure by attachment (raga) by which Karmas adhere to men possessing attachment, is called Bhavasrava. The influx of matter in the shape of karma in a Jiva grasped by impure Bhavas is known as Dravyasrava.” Varieties of these classes of Asrava will be mentioned in Verses 30 and 31 respectively.

GATHA NO. 30 - Varities of "Bhaav Aashrav"
मिच्छछत्ताविरदिपमादजोगहादओ थ विण्णेया । पण पण पणदह तिय चदु कमसो भेदा दु पुव्वस्स ।।३०।।

Michchhattaviradipamadajogakohadayo tha  vinneya Pana pana panadaha tiya chadu kamaso bheda dupuvvassa (30)

Padapatha –अथ atha, then, पुव्वस्स Puvvassa, of the former, मिच्छात्ताविरादिपमदाजगोकोहदयो Michchhatta–viradi-pamada-jago-kohadayo, mithyatva, Avirati, Pramada,Yoga, and Krodha, respectively, पनपाना –पनादाह तिय-चदु pana –pana panadaha-tiya-chadu, five,five, fifteen, three and four भेदा bheda, classe विननेया vinneya, are to be known.

30. Then it should be known that of the former (i.e Bhavasrava) (the subdivision are) Mithyatva, Avirati , Pramada , Yoga , Anger etc., (which are again of) five, five, fifteen, three and four classes, respectively.

COMMENTARY
In this verses, the varieties of Bhavasrava are described to be of five kinds; Mithyatva (delusion), Avirti (lack of control), Pramad (Inadvertence), yoga (activities) and Kasaya (passions). Mithyatva or Delusion is of five kinds; Ekanta, Viparita, Vinaya, Samsaya, and Ajnana. (a)Ekanta Mithatva is that state of delusion when we have a false belief, without knowing the same to be false or without even attempting to examine. A person who is born and brought up in a family where the tenets of Jainism are unknown and who consequently takes up the doctrines of that family to be true may be said to have Ekanta Mityatva with respect to Jainism.

(b)Viparita Miithyatva is that state of Delusion in which we think that this or that may both be true. A belief that one religion is as good as another, for both of these are true, may be said to be such a Delusion according to Jainism.

(c)Vinaya Mithyatva is retaining a belief, even when we know it to be false. This state exists in those who, even when convinced of the falsity of their doctrine, stick to the same.

(d)Samsaya Mithyatva consists of a state of doubt as to whether a coarse is right or wrong. This srate arises when a person begins to lose faith in the doctrines which he holds and is going to have a belief in others (e)Ajnana Mithyatva is the state when a person has no belief at all. A man who does not employ his reasoning faculties and is unable to form any definite idea about doctrine might be said to have this kind of Delusion which obstructs knowledge.

2. Avirati or lack of control is also of five kind ; (a) Himsa(injury), (b) Anrita(falsehood),(c) Chaurya (stealing), (d) Abrahma ( incontinence ) and (e) Parigrahakanksha (desiore to possess a thing which is not given ). In some works these five only are mentioned as subdivision of Asrava. For example in the tenth Anga of the Jains, called Prasna Vyakarana we have a description of Asravas and Samvaras with theirsubdivision and in that work we have only the mention of the above five kinds of Avirati as subdivisions of Asrava. Abhayadeva in his commentary on Prasna Vyakarana says that though in that work Asrava is said to be of five kinds, from another point of view forty two varieties of Asrava are also recognized. Abhayadevaquotes this passage to support his view; “there are forty two Asravasa viz. Those arising from five Indriyas, four Kasayas five Avratas, twenty –five Kriyas and three Yogas. In Dravyasamgraha, we have a mention of only thirty –two varieties of Asrava. The five Aviratis are called Avratas by Umasvami. He however mention many subdivisions of Asrava. Svami Kartikeya seems to support the author of Dravyasamgraha by saying,”know these Asravas to be of various kinds viz Mithyatva etc.”

3. Pramada or Inadvertance is said to consist of (a) Vikatha (Reprehensible talk) (b) Kasaya (passions), (c) Indriya (senses), (d) nidra (sleep) and (e) Raga (attachment); (a) Vikatha or reprehensible talk may be about the king (rajakatha), the state (Rastra-katha), women (Strikatha) or food (Bhojanakatha). Thus it is of four varieties. (b) Kasaya or passions are krodha (anger), Mana (pride), Maya (deceipt) and Lobha (Greed)

(c) Indriya or the senses are five viz the sense of touch, taste, smell, sight and hearing.

(d) Nidra (sleep)

(e) Raga (attachment) to worldly objects are the last two varieties of Pramada.

In some works Pramada or Inadvertance has not been mentioned as a subclass of Bhavasrava. The author of Dravya-Sangraha taps here, in other of Dravya – Samgraha himself in his another work called Gommata Sara, only mentions Mithyatva, Avirati, Kasaya and Yoga to be subdivision of Asrava. 4. Yoga consists of the activities of tha Manas (mind), Vachana (speech) and kaya (body). Though the author works we meet wioth further subdivision eg the activities of mind and speech are each divided into four classes, according as the same are true, untrue or mixed and the activities of the body also are said to be of seven kinds.

5. Kasayas or passions are four in number; Anger, Pride, Deceit and Greed. Each of these again are of four varieties, according as the same are of intense, great, moderate or mild degrees. Thus we get sixteen varieties of Kasaya. In some works we get a mention of nine No –Kasayas which together with the sixteen make up twenty five varities of Kasayas.The No-Kasayas are Hasya (laughter), Rati (pleasur), Arati (pain), Soka (grief), Bhaya (fear), Jugupsa (hatred 0, Striveda (knowledge of the feminine gender), Purus –Veda (knowledge of the masculine gender) and Napumasaka –veda (knowledge of the gender of a eunuch).

GATHA NO. 31 - Characteristics and variety of "Dravya Aashrav"
णाणा वरणादिणम जोग्गम, जंम पुग्गलंम समासवदि दव्वासणो स णोओं अनेयभेदो जिणक्खादो ।।३१।।

Nanavaranadinam joggam jam puggalam samasavadi, Davvasavo sa neo aneyabhedo jinakkhado – (31)

Padapatha- णाणा वरणानादि.ka nanavaranadinam, of jnanavaraniya, etc. जोग्गम joggam, fit. जंम jam, which. पुग्गलम Puggalam, Pudgala. समासवदि Samasavadi, inflows. सा sa, that. जिणक्खादो jinakkhado, told by the jina अणयभेदो aneyabhedo “ of many kinds. दव्वासवो Davvasavo, dravyasrava. णेओ Neyo, to be known. 31. That influx of matter which causes Jnanavaraniya etc, is to be known as Drazvyasrava as called by the Jina and Possessing many varieties.

COMMENTRY
We have observed that the Bhavasravas are thought activities which prepare the way for the influx of matter into Jiva. Dravyasarava is the actual flowing in of matter into the soul by which the eight kind of Karma mentioned in Verse 14 are produced. As it is easy for particles of dust to stick to the body of a person if the same be smeared with oil, so it become easier vfor particles of matter to enter a soul when it is vitiated by certain throught activities. First of all therefore these are the reprehensible thought – activities (Bhavasravas). These are followed by the influx of matter (Dravyasrava). When matter enters the soul in this manner, the eight kinds of Karma are produced.

Thus Dravyasravamay may be said to be primary of eight kinds according to the eight varieties of Karma viz Jnanavaraniya, darasanavarniya, Vedaniya, Mohaniya, ayu, Nama, Gotra and Antaraya. Further subdivision are also made of these kinds of karmas. Jnanavaraniya is said to be of five kinds –Darsanavaraniya of nine, Vedaniya of two, Mohaniya of twenty –eight, Ayu of four, Name of ninety three, Gotra of two and Antaraya of five kinds. The total number of the varieties of Dravyasrava is therefore, one hundred and forty eight. The author of Dravya Samgraha has teated these varieties in detail in his work named Gommata Sara (Karma–kanda). Here verse he simply says that Dravyasrava is of many varieties. Consequently, we need not go into these detailed subdivisions.

GATHA NO. 32 - "Bhaavbhand" and "Dravyabhandh"
'''बज्झदि कम्म जेण दु चेद. भावेण भावबंधो सो''' कम्मादपदेसाण अण्णोण्ण पवेसणं इदरो ।।३२।।

Bajjhadi kammam jena du chedana bhavena bhavabandho so. Kammadapadesanam annonna pavesanam idaro. - (32)

Padapatha – जेण Jena, which. चेnणा भावेण Chedanabhavena, conscious state. कम्मं kammam, karma. बज्झदि Bajjhadi is bound, सा so that भावबंधो bhavabandho दु du, but  कम्मादपदेसाणाम Kammadapadesanam, of the pradesas of Karma and Atma (soul). अण्णोण्णपवेसणं annonnapavesanam, inter–penetration. इदरो Idaro, the other. 32. That conscious state by which Karma is bound (with the soul) is called Bhava– bandhan, while the interpenetration of the Pradesas of Karma and the soul is the other (i.e Dravyabandha).

COMMENTARY
We have learnt in Versa 29-31 the causes, on account of which Karma enter a soul. Now when there is such an influx of Karmas, there is a bondage of the soul with these karmas. This bondage is called Bandha. Bondage of the soul with Karmas is made by the conscious states of mind when soul is excited with attachment or aversion. These states of consciousness are known as Bhava– Bhandha. In Vardhamana Purana we have

“चेतनापरिणामेन रागद्वेष मयेन च येन कर्माणि बध्यन्ते भावबंदः एव हि”

That modification of consciousness consisting of attachment or aversion by which Karma are tied (to the soul) is known as Bhava – bhandha is therefore the alliance of the soul with mental activities which are produced when we are excited with attachment or aversion to worldly objects. First of all therefore, there is an influx of karmas through Asravas. Then, there are same activities of consciousness which attach themselves to the soul producing a peculiar kind of bondage. This is what we call Bhava – bandha. After this Bhava – bandha there is union of jiva with actual Karma. This union consts of the interpenetration of the soul and karmas, and the bondage resulting from this is known as Dravya –bandha. In Vardhamana –Purana (carto XVI, vese 44) we have:

<font color=#0000CD>“भावबन्धनिमित्तेन संश्लेषो जीवकर्मणोः योऽसो चतु: प्रकारोंऽत्र द्रव्यबंधो बुधै: स्मृत:”

That union of jiva and karma which is caused by Bhava -bnadha and is of four kinds is called Dravya -Bandha by the learned.” Bandha is therefore the assimilation of matter existing in many Pradesas by Jiva, when it is excited by kasaya (attachment and aversion). We have alredy described the result of this bondage in the commentary on verse 7.

<font color=#FF1493>GATHA NO. 33- Varieties of "Bhandh" and their cause
<font color=#0000CD>पयडिट्ठिदि अणुभागप्पदेसभेदा दु चदुविधो बंधो । जोगा पयडिपदेसा ठिदिअणुभागा कसायदो होंति ।।३३।।

Payaditthidi anubhagappadesabheda du chaduvidho bandho. Joga payadipadesa thidianubhaga kasayado honti. - (33)

Padapatha – बंधो bandho, bandhe. पयडिट्ठिदि अणुभागप्पदेसभेदा  payaditthidi anubhagappadesabheda, according to the subdivisions, Prakarti, sthiti, Anubhaga and Pradesa. चदुविधो chaduvidho, is of four kinds. पयडिपदेसा Payadi – padesa, prakriti and Pradesa, जोगा joga, from yoga. होंति honti, are. दु du but. ठिदिअणुभागा thidianubhaga, Sthitiand Anubhaga, कसायदो Kasayado, from Kasaya. 33. Bandha is four kinds, according to the (subdivision viz) Prakriti, Sthiti, Anubhaga and Pradesa. Prakriti and Pradesa are (produced) from yoga, but sthiti and anubhaga are from Kasaya.

<font color=#FF1493>COMMENTARY
When there is influx of matter into the soul certain energies are produced which consist of boudage of the soul with matter. It has been stated before that Karma is of eight kinds: Jnanavaraniya, Dorsanavaraniya, Vedaniya, Mohaniya, ayu, Nama, Gotra and Antaraya. What is the nature of each of these eight kinds of Karma? The nature of the first two kinds of Karma is to obscure Jnana and Darsana respectively that of the third to produce happiness or misey: that of the fourth to produce illusion; that of the fifth to attach asoul to a bady for acertain period; that of the sixth to produce shape; that of the seventh to cause birth in high and low families; and that of the eighth to put obstacles to several characteristics of the soul. Now, all these are the different natures (Prakritis) of Karma. Bandha or bondage can also be regarded to be of various natures, corresponding to the different nmatures of karmas. The first variety of Bhandha or bondage is therefore, with respect to its Prakriti or nature.

Now, the time during which the various kinds of karma will stay in a soul called its sthiti or duration, Bandha or bondage also has a duration equal in extent with the duration of Karmas. The second variety of Bandha is therefore recognized with respect to this duration (sthiti). Karmas may be of intense, mediocre or mild degree as regards the result which these may produce. Bandha or bondage also may be of these three degree of intensity. We therefore recognize the third variety of Bandha with regard to its anubhaga (intensity). The fourth variety of Bandha is with regards to its Pradesa (or mass), the Karmas interpenrtrate Pradesas of the soul and attach themselves to the same .Considering this existence of Karma amd soul in one place, we speak of the fourth variety of Bandha with respect to its mass (pradesa). Umasvami has also mentioned these four varieties of Bandha .IN vardhamana Purana we have: “Bhandha which is of an evil nature and productivity of all evils is four kinds viz Prakriti, Sthiti, Anubhaga and Pradesa.” Harichandra and Viranandi also mention the same. In a word, we considerd bondage with respect to its nature (prakriti), duration (sthiti), intensity (Anubhaga) and mass (Pradesa). The nature (prakriti) and mass (pradesa) of bondage results from the activities of thought, speech and body, while the duration of bondage (sthiti) and intensity (Anubhaga) results from the attachment and aversion of the soul towards worldly objects. In other words, Kasaya or attachment and aversion of the soul towards worldly objects is the Antatanga (internal) causes of bondage, and determines the duration and intensity of it, while the activities of mind, speech and body are the Vahiranga (external)cause of the bondage and determines its nature and mass. In Panchastikaya – samaya – sara also we havea similar idea.

<font color=#FF1493>GATHA NO. 34 - Characteristics of "BhaavSanvar" and "DravyaSanvar"
<font color=#0000CD>चेदाणापरिणामो जो कम्मस्सासवाणिरोहणे हेउ ! सो भावसंवरो खलु दव्वसवरोहणो अण्णो ।।३४।।

chedanaparinamo jo kammassa savanirohaneheu so bhavasamvaro khaalu davvasavarohano anno. - (34)

Padapatha- जो jo, which. चेदाणापरिणामो chedanaparmamo, the modification of consciousness, कम्मस्सा kammassa, of karma, आसवाणिरोहणे asavanirohane, in checking Asrava. हेउ heu, the cause. सो so, that. खलु khalu, surely. भाव-संवरो Bhava-samvara, Bhava-samvara. दव्वासव-रोहणे Davvasava–rohane, in checking Dravyasrava. अण्णो Anno, the other.34. That modification of consciousness which is the cause of checking Asrava (influx) of Karma is surely Bhavasamvara and the other (known as Dravyasamvarais known from) checking Dravyasrava.

<font color=#FF1493>COMMMENTRY
Samvarta is the antagonistic principle of asrava .The word is thus derived that which checks the causes of Karma such as killing etc. (i.e. thatwhich stops Asrava) is known to be Samvara. Those by which the water of Karma is prevented from entering the pond of self are known as Samvara. Samvara are refraining from killing etc. To be more explicit Asrava being the influx of Karma, though some opening (as we have seen before), Samvara is the stoppage of these openings leading to the stoppage of Asrava. To use our old illustration, the holes will allow influx (Asrava) of water (Karma) in a boat (Jiva), but if these holes be stopped (Samvara), there will be no advent of water (Karma) in the boat (Jiva). As there are two kinds of Asravas, so two kinds of Samvras are also recognized as opposite principle to each of these kinds of Asarva. These are called Bhavasamvara and Dravya-samvara, as opposed to Bhavasrava and Dravyasrava respectively. Abhayadeva Acharya has said that Bhavasamvara is the stoppage of the inlets of sense through which Karma enters the soul and t Dravyasamvara is the stoppage for example of holes through which water enters a boat. In vardhamana Puran we have: “that modification of consciousness which is void of attachment and aversion and by which the influx of Karmas is stopped is called Bhava-samvara.`And’ that by which the Yogis stop allkinds of influx through the great vows and meditation is called Dravya-samvara.” These are two principle varieties of Samvara, but the first variety viz Bhavasamvara is again subdivided into many classes which will be described in the following verse.

<font color=#FF1493>GATHA NO. 35 - Varieties of "BhaavSanvar"
<font color=#0000CD>वदसमिदी गुत्तिओ धम्माणुपिहा परीसहजओ य । चातित्तम् वहु भेयं णायव्वा भावसम्वर विसेसा ।।३५।।

Vadasamidi guttio dhammanupiha parisahajao ya, Charittam vabvbheyam nayavva bhavasamvara visesa. - (35)

Padapatha – वदसमिदी गुत्तिओ Vada-Samidiguttio, vratas, Samitis and guptis  या ya, धम्माणुपिहा dhammananupiha, dharmas, and Anupreksas ,परिसहजओ  parisahajao, parisahajaya ,वहुभेयम्  Vanubheyam, of many kind, चरित्तम् Charittam, Charitra भवसंवारविसेसा Bhavasamvaravisesa, the varieties og Bhava-samvara, णायव्वा Nayavva, to be known.

35. the vratas (Vows), Samitis (attitude of carefulness), Guptis (Restraints),Dharmas (observation ) ,Anupreksas (meditation ) , Parisaha –jayas (the victories over troubles) and various kinds of Charitra ( conducer are to be known as varieties of Bhava-samvara.

<font color=#FF1493>COMMENTARY
From this versa we learn that Bhavasanvara is of seven varieties Vrata,Samiti,Gupti, Anuprakesa, Parisha-jaya and Charitra. Each of these again divided into sub classes.

A.Varta or vows is of five kinds viz Ahimsa(Abstinence from injury ) y,satya (truthfulness), Achaurya or Asteya ( Abstinence from stealing) ,Brahmachaya (Abstinence from sexual pleasure) and Aparigraha(Abstinence from acceptance of wordly objects ).Umasvami has mentioned these five Vrata and has defined each of them. In Prasna Vyakarana, Samvara is said to consist of five varieties only. The five rules of conduct (Pancha Silas ) of the Buddhists correspond to the five Crata of Jainism and parallel may also be found in the commandance such as ,” Thoushakt not kill.” “Thou shalt not steal,” thou shalt not commit adultery,”etc which are promulgated by Christianity.

B.Samiti or Carefulness is of five five kind : (a) Irya i.e using paths trodden by men and beasts in such a manner as not to cause injury to any creature, (b) Bhasa i.e gental and beneficial talk , (c) Esana i.e receving alms , avoiding the faults reprehended in Jaina canons (d) Adana-Niksepa i.e receving and keeping things which are necessary for religious purpose only after examination and (e) Utsarga , i.e attending to calls of nature in unfrequented places

C.Gupti or restraint is of three kinds : (a) Kaya –gupti or restraint of movement of the body (b0 Vag _gupti or restraint of the tongue so that it might not utter bad language and (c) Mano – gupti or restraint of mind from thinking about forbidden matter.

D.Dharma or observance is of ten kinds :the observance of (a0 Uttam Kshamaor excellent forgiveness (b) Uttama Mardava or excellent humility ,(c) Uttam Arjava or excellent straightforwardness ,(d) Uttama Satya or excellent truth (e) Uttama Saucha or excellent ciearliness, (f0 Uttama Samyama or excellent Restraint ,(g) Uttamata Tapa or excellent penance ,(h) Uttama Tyaga or excellent Abandonment, (i) uttama Brahmacharya or excellent celibac The seventh variety of Dharma viz UttamaTapa is again of two kinds : Vahya (external ) and Avyantar (internal ). Vahya tapa (external penance ) consists of Anasana ( fasting ) ,Avamodarya ( regulation of diet ), Vritti –parisankhyana (regulation of meals by observing the rules enjoined in the jaina scriptures for begging alms ). Rasa parityaga (absetinence from apprising food), Vivikta –sayyasama (sitting and lying at quiet and solitary piaces )and kaya –klesa (practices of bodily austerities ). Avyanrara tapa internal Penance ) consists of Prayaachitta ( expiation )Vinaya (reverence ) Vaiavritya (services ), Swadhyaya (study of scriptures), Vyutsarga (giving up mundane objects and though about the same ) Dhyana (meditation ).

E.Anupteksa or reflection is of twelve kinds : (a) Anityanupreksa or reflection that every thing in this world is transient ,(b) Asarananpreksa or reflection that there is no other refuge of us in this world, except our own truth ,(d) Ekatvanapraksa or reflection that a person is solely and individually responsible for his own acts , whethergood or bed (e)Anyatvanapreksa or reflection that non ego is separate from the ego (F) asuchitvanuprekksa or reflection that the body and all that appertains to it is unclean ,(g)Asravanuyreksa or reflection about the influx of Karma ,(h)Samvaranupreksa or reflection about stoppage of the influx of Karma (I)Nirjaranupreksa or reflection about the removal of foreign energies which have already entered the soul ,(j)Lokanureksa or reflection about soul and matter and the real substance of this universe ,(k)Bodhidurlabhanupreksa or reflection about the attaining perfect faith , perfect knowledge and perfect conduct (l) Dharmanapreksa or constant reflection about the essential  principles of the universe.

F.Parisaha –jaya or conquering the troubb is the sixth kind of Samvara. The troubles which may affict a hermit are of various kinds. Gaining victory over all these troubles is what is known as Parisaha-jaya. The varieties of these are: (a) Ksodhaparisahajaya or the victory over the troubles of hunger (b) Pipasa parisaha jaya or the victory over the troubles of thirst ,(c) Sita –Parishajaya or victory over the troubles of cold (d) Usnaparisahajaya or thevictory over the troubles of heat ,(e) Damsa –masaka parisahajaya or the victory over the troubles from mosquitoes and gants ,(f) Nagnya Parisahajaya or the victory over the feeling of shame arising from nudity, (g) Aratipa- risahajaya or the victory over the feeling of dissatisfaction with hunger, thirst, etc, (h) Striparisahajaya or the victory over the disturbance of tranquility at the sight of fair women or the movements of them, (i) Charyaparisahajaya or the victory over the feelings of fatigue arising from travelling on the roads, (j) Nisadyaparisahajaya or victory over the desire of moving from a fixed posture in meditation, (k) Sayya -parisahajaya or the victory over the desire of a bed prohibited in the Jaina scriptures, (1) Akrosa-parisahajaya is conquering the feelings of anger when one is insulted by another, (m) Badha-parisahajaya or the conquering of ill-feeling against an enemy who comes to kill, (n) Yachana-parisaha jaya or conquering the desire to ask anything from anyone, even at the time of greatest need, (o) Alabha-parisahajaya is the. victory over the feeling of dissatisaction arising from not getting worldly 0bjects, (p) Roga-parisahajaya or the victory over the feeling pains of arising from wounds in the feet by treading over tho¬rns, etc., (p) Trina :-sparsa-parisahajaya or the victory over feeling of pain arising from Wounds in the feet by treading over thorns, etc  (r) Mal-parisahajaya is conquering the feeling of disgust which arises from seeing one's body to be unclean, (s) Satkarapuras¬kara parisahajaya or the victory over the desire to gain respect, praise or reward, (t) Prajna-parisahajaya or the Victory over the feeling of pride at one's learning, (u) Ajnana-parisahajaya or the victory over the feeling of despair arising out of  failure to gain knowledge by certain hindrances and (v) Adarsana-parisahajaya or conquering the feeling of sadness or despair when one fails to obtain desired fruits, even after practise of penances, etc. These are the twenty-two kinds of victory over troubles.

G. Charitra or right Conduct is of five kinds: (a) Samayika- charitra (Equanimity) consisting of self-absorption in which a person refrains during his whole life or for a certain fixed period from injury, false-hood, lust, stealing and acceptance of things which are not given (b) Chhedopasthapana (Resettling after a break) consisting of penalties for faults arising from inadvertence or negligence, on account of which one losses equanimity. (This therefore may be said to consist of an attempt to recover equanimity; after a fall from the same, (0) Parihara-visuddhi (Purity obtained by refraining from injury to living beings) which is only found in a saint who being thirty years old, serves a Tirthankar from three to nine years, who is devoid of inadvertence and absorbed in self contemplation and who practises other observances, (d) Suksemasamparaya consisting of conduct in which only the. passion greed is present in a very subtle state while all other passions have been destroyed. (This kind of conduct is only in one who has reached the tenth stage of development), (e) Yatha¬khyata (Perfect Right Conduct) characterised by subsidence or destruction of all the passions. It is present in beings who are in the eleventh, twelfth, thirteenth and fourteenth stage of development. We have thus seen that Samvara is first divided into two classes; Bhava-samvara and Dravya-samvara, the first of which , again, has many subdivisions. The first variety of is not counted as such by Umaswami, Amrita Chandra Suri, and Svamikartikeya, Abhayadeva Acharya, again, in his commentary on Sthananga says that Samvara is of  forty-two kinds. In the Jain epics also we do not find Vrata included in the sub¬divisions of Samvara, but only Gupti, Samiti, Dharma Anupreksa, Parisahajaya and Charitra are mentioned as varieties of Samvara. Vrata, with all its five varieties, is however, mentioned in all the above-mentioned works, though not as a sub-division of Samvara, yet as a factor opposed to Avrata.

<font color=#FF1493>GATHA NO. 36 - Characteristics of "Nijra"
<font color=#0000CD>जहकालेण तवेण य भुतरसं कम्म पुग्गलम् जेण ! '''भावेण सडदि णेया तस्स डणं चेदि णिज्जरा दुविहा !! ३६ !!'''

Jahakalena tavena ya bhuttarasam kammapuggalam jena. Bhavena sadadi neya tassadanam chedi nijjara duviha.-(36) Padapatha-  जहकालेण Jahakalena, in proper time. भुतरसं Bhutta¬rasam, whose fruits are enjoved. कम्म पुग्गलम् Kammapuggalam, the matter of Karma. जेण Jena, that, भावेण  Bhavena, Bhava. सडदि Sadadi, disappears. या Ya, and. तवेण T'avena, by penance. च Cha, and तस्सडणं Tassadanam, that disappearance,  इदि Idi, thus णिज्जरा  Nijjara, Nirjara. दुविहा Duviha, of two kinds; णेया Neya, to be known. 36. That Bhava (modification of the soul ) by which the matter of Karma disappears in proper time after the fruits [of such Karma] are enjoyed [is called Bhava-Nirjara], also [the destruction of Karmic matter ] through penances [is known as Bhava-Nirjara.] And that destruction [itself] [is • known as Dravya-Nirjara]. Thus Nirjara should be Known of two kinds.

<font color=#FF1493>COMMENTARY
We have seen how the matter or Karma enters the soul through Asrava and how this influx might be stopped by Samvara. But now the question arises, that we might stop a further influx of Karmic matter by Samvara, but how can we be freed from the same which has already taken possession of the soul? The answer to this is given in this verse, where it is laid down that by Nirjara we can free ourselves from the Karmic matter which has already entered the soul. What is Nirjara? The destruction of Karmas is called Nirjara. This destruction may be of two kinds: Bhava –Nirjara and Dravya Nirjara. Bhava-Nirjara consists of that modification of the soul which preceds and favours the separation of Karmic matter from the soul. Dravya-Nirjara is the actual separation of the Karmic matter from the soul. In other words, Bhava-Nirjara is that state of the soul when the material particles arising from Karma disappear while Dravya-Nirjara is the disappearance itself. Bhava-Nirjara is of two kinds: Savipaka or Akama and Avipaka or Sakama. That is to say, Karmas are destroyed in two ways: viz, (1) after their fruits are fully enjoyed and (2) through penances before such enjoyment of fruits. Every person is affected wjth good or bad Karmas, the fruits of which are enjoyed by them in existence in earth, heaven or hell according to the kind of Karma possessed by them. There is a fixed period of such enjoyment of the fruits of Karmas, and after the lapse of that period when the said fruits of Karmas are fully enjoyed, a person is freed from Karmas which disap¬pear of their own accord. This is what is known as Savipaka Nirjara (or destruction of Karmas after the enjoyment of fruits). This kind of Nirjara can happen to all beings, for all kinds of Karmas of all beings disappear in this manner after a proper period. As this dis¬appearance takes place without the activity of a person, it is also called Akama (or un-intentional) Nirjara.

The second kind of destruction of Karmas takes place when the sages practise penances, by the force of which the Karmas disappear even before their fruits are enjoyed. This is consequently known as Avipaka Nirjara (or destruction of Karmas without the enjoyment of their fruits). As such a kind of destruction can only be produced by intentional effort on behalf of a person, it is known as Sakama (intentional) Nirjara. The soul is like a mirror which becomes dim when the dust of Karma accumulates on its surface. By Nirjara this dust of Karma is removed and the soul attains clearness. The good or bad Karmas disappear either of their own accord without any activity on the part of a soul when their fruits are enjoyed in earth, heaven or hell, or by the effort on the .part of a person consisting of practice of penances. We have already mentioned that there arc twelve kinds of penances, according as they are external or internal. A person must practice first of all Samvara so as to stop all further influse of karmas, and then begin to destroy the karmas already amalgamated with the soul, by means of penances. This is the way in which the destruction of Karmas takes place in the case of sages, while, ordinarily, with respect to all classes of beings, the Karmas disappear only after their fruits are fully enjoyed.

<font color=#FF1493>GATHA NO. 37 - Characteristics of "Moksha" and its varieties
<font color=#0000CD>सव्वस्स कम्मणो जो खयहेदु अप्पणो हु परिणामो ! '''णेओ स भावमोक्खो दव्व विमोक्खो य कम्म !! ३७!!'''

Savvasaa Kammano jo khayahedu appano hu parinamo, Neo sa bhavamokkho davvavimokkho va kammapudha bhavo.-(37)

Padapatha- जो Jo, that, अप्पणो Appano, soul’s. परिणामो Parinamo, modification. सव्वस्स Savvassa of all, कम्मणो of all Kammano, Kamna. खयहेदु Khaya hedu, the cause of destruction सा Sa, that. हु Hu, surely भावमोक्खो Bhava-mokkho, Bhava-moksa. णेओ Neyo, to be known, या Ya, and कम्म पुदभवो Kammapudha-bhavo, separation of Karma. दव्व विमोक्खो Davva¬vimokkho, Dravya-moksha. 37. That modification of the soul which is the cause of the destruction of all Karmas, is surely to be known as Bhava-moksha and (actual) separation of the Karmas [is] Dravya-moksha.

<font color=#FF1493>COMMENTARY
When a person is desirous of having liberation, he attempts to have perfect faith, perfect knowledge and perfect conduct. (See Verse 39). Having perfect faith, knowledge and conduct, he becomes free from the four kinds of Ghatiya Karmas. Jnanavataniya, Darsanavaraniya, Mohaniya and Antaraya (see Commentary on Verse 14). This modification of the soul which leads to the destruction of the Karmas mentioned above is called Bhavamoksa. The commentator Brahmadeva says that by the words “all Karmas” in the Verse, the four Ghatiya Dravya and Bhava Karmas only are meant. In Vardhamana Purana we have: i,e. "The extremely pure modification of the soul which is the cause of destruction of all kinds of Karma in a person desirous of good, is regarded as Bhava-.moksha by the Jinas”. Now, there is another kind of Moksha, called Dravya-moksha, which consists or the separation of the soul from the Aghatiya Karmas viz. Ayu, Nama, Gotra and Vedaniya Karmas which disap¬pear last of all. This happens when a being is in t he last stage of development which is known as Ayogi. (See commentary on Verse 13). In Vardhmana Purana we have-

<font color=#0000CD>'''“सर्वेषां कर्माणं योऽत्र क्षय हेतुः शिवाथिॅनः! परिणामोऽतिशुद्धाः स भावमोक्षो !!जिनैर्मतः!!”''' [Canto XVI 7:2J]

i.e. ``The extremely pure modification of the soul which is the cause fo destruction of all kinds of Karma in a person desirous of good, is regarded as Bhava-Moksha by the Jinas.’’ Now, there is another kind of Moksha, called Dravya-moksha, which consists of the separation of the soul from the Aghatiya Karmas viz. Ayu, Nama, Gotra and Vedaniya Karmas which disappear last of all. This happens when a being is in the last stage of development which is known as Ayogi, (See Commentary on Verse 13). In Vardhamana Purana we have :

<font color=#0000CD>‘‘कृत्स्नेभ्यः कर्मजातेभ्यो विष्लेशो यष्चिदात्मनः। परमसद्ध्यानयोगेन द्रव्यमोक्षः स कथ्यते।।’’

i.e. “The separation of the conscious soul from all kinds of Karmas by excellent meditation is known as Dravya-moksha." By Bhava-moksha, therefore, one is freed from the first four, and by Dravya-moksha from the last four kinds of Karmas. Both these kinds of Moksa together lead to perfect liberation. Umaswami has written in his Tatvartha Sutra X. 1.2 that a person attains Kevala Jnana (Omniscience) when first his Mohaniya Karmas and then his Jnanavaraniya, Darshanavaraniya and Antaraya Karmas are destroyed. After attaining Kevala Jnana, the cause producing bondage being absent and Nirjara being present, a person becomes free from the remaining Karmas viz. Vedaniya, Ayu, Nama and Gotra Karmas, and thus being void of all kinds of Karma attains liberation . We have seen that Karmas take possession of a soul through Asravas. This influx of Karmas can be stopped by Samvaras. By this stoppage, fresh Karmas cannot enter the soul. But even after stopping the entrance of fresh Karmas, it is necessary to purge the soul from Karmas which have already taken possession of the former. This can be done by Nirjara. Then only the Karmas, Vedaniya, Nama, Gotra and Ayu which cause worldly existence disappear and a being attains liberation. In Panchastikaya-Samayasara we have:

<font color=#0000CD>कृत्स्नेभ्यः कमॅजातेभ्यो विश्लेषो यश्चिदात्मनः ! परम सद्ध्यानयोगेन द्रव्य मोक्षः स कथ्यते !!

[Canto XVI 73] The separation of the conscious soul from all kids of karmas by excellent meditation is known as dravyamoksha. By bhavmoksha therefore, one is freed from the first four, and by drivyamoksha form the last four kinds of karmas. Both these kinds of moksha together lead to perfect liberation. Umaswami has written in his tattvarthsutra X12 that a person attains kevalgyan (omniscience) then first his mohniya karma and then his gayanavarni karm, darshavarni and antraya karmas are destroyed. After attaining kevalgyan, the cause producing bondage being absent and nirjara being present, a person becomes free from the remaining karmas i.e. Vedniya, Ayu, Nam, Gotra karmas, and thus being void of all kinds of karma attains liberation. We have seen that karmas take possestion of a soul through asarva. This influx of karmas can be stopped by samvar. By this stoppage, fresh karmas can not enter the soul. But even after stoopping the entrance of fresh karmas, it is necessary to purge the soul from karmas which have already taken possession of former. This can be done by Nirjara. Then only the karmas, Vedniya, Nam, Gotra, and Ayu which cause worldly existence disappear and a being attains liberation. In Panchastikay Samaysar we have

<font color=#0000CD>जो संवरेणण जुत्तो णिज्जरमणोध सव्वकम्माणि ! भवगदवेदाउस्सो मुयदिभवं तेणसोमोक्खो !!

i.e. "He who having Samvara and destroying all Karmas through Nirjara becomes free from Vedaniya, Nama, Gotra and Ayu Karmas leaves the world. Therefore this is called Moksha (liberation)”.

<font color=#FF1493>GATHA NO. 38 - "Punya" and "Paap" "Padarth"
<font color=#0000CD>सुह असुह भाव जुत्ता पुण्णं पावं हवंति खलु जीवा ! '''सादम सुहाउ णामं गोदं पुण्णं पराणि पावं च !! ३८ !!'''

Suha - asuha - bhava-jutta punnam pavam havanti  khalu jiva, Sadam suhau naman godam punnam parani pavam cha.-(38)

Padapatha - जीवा Jiva, Jivas. सुह असुह भाव जुत्ता Suha-asuha-bhavajutta,having auspicious and inauspicious Bhavas. खलु Khalu, surely. पुण्णं Punnam, Punya. पावं Pavam, Papa. हवान्ति Havanti, become. सादम Satam, Satavedaniya. सुहाउ Suhau, auspicious life. णामं Namam, name. गोदं Godam, Gotra, पुण्णं Punnam, Punya. च Cha, and. पराणि Parani, the rest. पावं Pavam, Papa. 38. 	The Jivas consist of Punya and Papa surely having auspicious and inauspicious Bhavas (respectively). Punya is Satavedaniya, auspicious life, name and class, while Papa is (exactly) the opposite (of these).

<font color=#FF1493>COMMENTARY
The real characteristic of a Jiva is consciousness, purity and bliss. But through the eternal chain of Karmas, bondage is produced and Jivas enjoy weal (Punya) or woe (Papa), according as they are possessed by auspicious and inauspicious Bhavas. The auspicious Bhavas are said to consist of freedom from delusion, acquirement of perfect faith and knowledge, practice of reverence and obeisance, ob¬servance of the five vows viz. truth, non-injury, chastity, non - accept¬ance of worldly objects and refraining from stealing ,subduing of the four passions, Anger, Pride, Illusion and Greed, victory over the uncontrollable senses and practice of penances. The inauspicious Bhavas are opposites of each of these. According as a Jiva is poss¬essed of these auspicious or inauspicious Bhavas, it has merits or demerits resulting in weal or woe. Thus, a Jiva enjoys happiness or misery; according as it is actua¬ted by different kinds of Bhavas mentioned above.

In Tatvarthadhigama Sutra, we have-" Punya consists of Sata - vedaniya, Subha Ayu, Subha Nama and Subha Gotra, and Papa con¬sists of the opposites of each of these." We have seen that there are eight kinds or Karma: Jnanavaraniya, Darshanavaraniya, Moha¬niya, Antaraya, Vedaniya, Ayu, Nama and Gotra and that the first four of these are known as Ghatiya Karmas while the last four are named Aghatiya Karmas. Among these, all the Ghatiya Karmas may be said to be Papa, while the Aghatiya Karmas may be either Punva or Papa.

Satavedaniya is that Karma by which a soul feels pleasure in external objects and by the assistance of which are gratifying to the soul may be procured. Subha ayu (Auspicious life) consists in having an existence Subha Gotra (Auspicious family) consists in being born in a high status of life. Subha Nama (Auspicious name) consists of rame, etc" and is of various kinds. All these make up what is known as Punya. Papa, on the other hand, consists of Asatavedaniya or that Karma which produces pain and procures objects causing pain, Asubha Ayu (Inauspicious life) viz. an existence in hell, Asubha Gatra (In¬auspicious family) comprising a birth in low status and Asubha Nama (Inauspicious name) consisting of disgrace, etc, With this ends that section of Dravya-samgraha which treats of the seven Tatvas (principles) viz. Asrava, Bandha, Samvara, Nirjara, Moksha. Punya and Papa. The next section. wilt deal with the manner by which one can attain liberation,