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Dravyasamgraha
pariņāma, pleasant and beneficial, unpleasant and harmful, and pure and perfect, respectively. The last alone is the ultimate ideal. The other two have to be transcended.
जस्स जदा खलु पुण्णं जोगे पावं च णत्थि विरदस्स । संवरणं तस्स तदा सुहासुहकदस्स कम्मस्स ॥
(143)
As long as a person, pure in life, is really free from action conducive to pleasure or pain through either thought, speech or body, so long is he protected from karmas, beneficial and harmful, that is, they are prevented from approaching him. Commentary - Affective states of desire and aversion, and activity of thought, speech or body are the conditions that attract karmas, good and bad, towards the soul. When these conditions are removed, a protective wall round the self shutting out all karmas is established. This Samvara again is twofold: Bhāva Samvara and Dravya Samvara, the subjective exclusion of thoughts and desires that may lead to bondage, and the objective exclusion of karmic matter from self.
Chakravarti Nayanar, A., Ācārya Kundakunda's Pañcāstikāya-Sāra, p. 116-117.
The stoppage of fresh influx is samvara ... Samvara means the stoppage of the influx. Samvara is necessary, because no progress is possible where the fresh influx of sin is not brought to a stop in the first instance. As an enemy that has taken possession of one's house cannot be destroyed till the doors and windows through which his reinforcements are pouring in be effectively barred against them, so can we not destroy the forces of our karmas without first of
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