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## Chapter Six
**8649.** Is this the only *āsrava* of the *devāyuka*? Or is there more? The next *sūtra* explains:
**Samyaktva** is also an *āsrava* of the *devāyuka*. ||21||
**8650.** Doubt: Why? Resolution: Because of the separate *sūtra*. Doubt: If this is the case, then the rule stated in the previous *sūtra* applies generally, and it follows that *sarāga-samyama* and *samyama-asamyama* are also *āsrava* of the *bhavanavāsī* etc. *āyu*. Resolution: This is not a fault; because in the absence of *samyaktva*, *sarāga-samyama* and *samyama-asamyama* do not exist, therefore both of them are included here. In other words, these are also *āsrava* of the *saudharmā* etc. *devāyu*, because they only exist when *samyaktva* is present.
**8651.** After *āyu*, the mention of *nāma* *āsrava* is in order. To explain the *āsrava* of the *aśubha* *nāma*, the next *sūtra* says:
**Yoga-vakratā** and **visamvādana** are the *āsrava* of the *aśubha* *nāma* *karma*. ||22||
**8652.** Three types of *yoga* have been explained earlier. Its crookedness is *yoga-vakratā*. To act otherwise is *visamvādana*. Doubt: There is no difference in meaning here, because *yoga-vakratā* and acting otherwise are the same thing? Resolution: This is true, but *yoga-vakratā* is said to be internal, while *visamvādana* is external. One who is engaged in actions that are conducive to *samyag-udaya* and *niḥśreyasa*, to hinder him by means of contrary thoughts, speech, and body is *visamvādana*. For example, "Don't do this, do that." Thus, these two are not the same, but different. Both of these should be known as the cause of the *āsrava* of the *aśubha* *nāma* *karma*. The word "and" in the *sūtra* includes *mithyādarśana*, *paiśunya*, *asthira-citta-tā*, *kūṭa-māna-tula-karaṇa*, *paranindā*, *ātma-praśamsā*, etc.