Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 214

A SOURCE-BOOK IN JAINA PHILOSOPHY
193
is not the cause of bandha. Due to this kind of influx kārmic pudgalas flow in; but they does not combine with ātma-pradeśas; because the cause of bondage are passions and in this type of inflow, there is no existence of passions.
Sāparayika ásrava being backed by passions, is the cause of bondage. So, it is abandonable, for getting salvation.
INFLUX (ASRAVA) IN BUDDHIST LITERATURE !".
The original Buddhist literature is written in Pāli language and in Pāli word äsrava' is transformed as āsava. "Discussing äsava in Pāli literature, it is said--Avidyā is the cause of accepting any thing stable; while really it is unstable. A sava is the cause of this avidyā (delusion). :
Asava is distinguished into four types : . (1) Kāmāsava-Desire to get sensual pleasures.
(2) Bhavāsava--Desire of life, i. e., non-desire towards death. Due to this asaya, man wishes to live in the same body for a long time.
(3) Drşyāsava-Opposite point of view that of Buddha philosophy.
(4) Avidyāsava--To accept unstable things as stable etc.
A sava is the general result of avid yā; while sorrow, pain etc., are special results.
Professor Jacobi holds the view that “all the three words āstava, samvara and nirjarā are as old as Jainism itself. Bauddhas have borrowed the word äsrava from Jainas, which is the most important among all the three. The Bauddhas use this word in the same meaning, as that of Jainas; but they make difference in literal usage. The cause of this difference is--they do not accept karmas as real entity and also does not accept ātman; and the existence of āsrava is only possible in ātman. This also proves that karmavāda (theory of karmas) is the original thing of Jainas and it is much more ancient than the beginning of Buddhism.”?
1. (a) In Anguttaranikāya (3/58, 6, 63), three kinds of āsravas are
described-(1) kāmāsrava (2) bhavāsrava and (3) avidyāsrava. (6) Jinadharma-sar (Hindi), p. 121. 2. Encylopedia of Religion and Ethics, p. 472.