Dravya Sangraha

SR No.: 011098
Original Sutra Author: N/A
Author: Nemichandra Siddhant Chakravarti, Saratchandra Ghoshal
Publisher: ZZZ Unknown
Total Pages: 324
Language: English
Classification: Book_English, P000, & P040
File Size: 29 MB

Page 130

DR.IVYA-SANGRAHA, 26, 29.
Moksa
Samvara. Virja râ and Moksa safarder Tirâjiva-viseså, varieties of Tira and Ajira. afa Tevi, ihose also garda Samåsena, briefly meet Pahhapâme, sar
28. Te shall escribe briefir those rarieties of Jiva and ljiva also which are (known as) Åsrava. Bandha, Samrara. Virjarà and Loksa, irith Puņra and Pâpa.
COMMENTARY. The author now takes up the subject of Asrava. Pandha. Samrara, V . Punya and Påpa. These seren are commonly knon as the seren Tattras of Jainism. Adding Jira and Ajira to these, we get the nine Tattras of Jainism. Each of these seren will be taken up and discussed one br one in Verses 29-38.
पासवदि जेण कम्मं परिणामणप्पणो स विणणेो । भावासवो जिणुत्तो कम्मासवणं परो होदि ॥२६॥ Åsaradi jeņa kammaiņ pariņâmeņappaņo sa viņņeo,
Bhâvâsavo jinutto kammasaranam paro hodi--(29).
Padapatha - Appaņo, of the soul. so Jeņa, that appear Pariņamena, modification. *** Kammam, Karma. mare Âsavadi, gets in Sa, that. FETY Jinntto, called by the Jipa. Hatea Bhârâsavn, Bhárásrara. Vinnen, to be known, TTT Kammasaranam, influx of Karmas. Paro, the next. Die Hodi, is.
29. That modification of the soul by which Karma gets into (it), is to be known as Bhârâsrara, as told by the Jîna, and the other (kind of Asrava) is the influs of Karma
COMMENTARY. Asrava has been defined to be the cause of the bondage of Karma, i.e., that hy which the Karmas enter the soul.t Elsewhere. * Sanskrit rendering:
आस्रवति येन कर्म परिणामेन आत्मनः स विज्ञयः। भावानवः जिनोक्तःकर्मास्रवण परः भवति ॥ २९ ॥ Asravati yena Karma parima mena åtmanah sa vijīeyah.
Bhívásravah jinoktah karmásravanam parah bhavati - (29). + “अाश्रवन्ति प्रविशन्ति येन कर्माणि आत्मनि इति आश्रवः कर्मबन्धहेतरिति 19:1"
[Abhayadeva's Commentary on Sthânânga.]