History of Indian Philosophy

SR No.: 007593
Original Sutra Author: N/A
Author: Surendranath Dasgupta
Publisher: Cambridge University Press
Publication Year: 1922
Total Pages: 2517
Language: English
Classification: Book_English
File Size: 125 MB

Page 210

v1]
Influx of Karma
193 enter through those channels. Thus they distinguish two kinds of asravas, bhāvāsrava and karmāsrava. Bhāvāsrava means the thought activities of the soul through which or on account of which the karma particles enter the soul. Thus Nemicandra says that bhāvāsrava is that kind of change in the soul (which is the contrary to what can destroy the karmāsrava), by which the karmas enter the soul. Karmasraya, however, means the actual entrance of the karma matter into the soul. These bhāvāsravas are in general of five kinds, namely delusion (mithyātva), want of control (avirati), inadvertence (pramāda), the activities of body, mind and speech (yoga) and the passions (kaşāyas). Delusion again is of five kinds, namely ekānta (a false belief unknowingly accepted and uncritically followed), viparita (uncertainty as to the exact nature of truth), vinaya (retention of a belief knowing it to be false, due to old habit), samśaya (doubt as to right or wrong) and ajñāna (want of any belief due to the want of application of reasoning powers). Avirati is again of five kinds, injury (hiņsā), falsehood (anyta), stealing (cauryya), incontinence (abrahma), and desire to have things which one does not already possess (parigrahākāřkşii). Pramāda or inadvertence is again of five kinds, namely bad conversation (vikathā), passions (kaşaya), bad use of the five senses (indriya), sleep (nidrā), attachment (rāga)
Coming to dravyāsrava we find that it means that actual influx of karma which affects the soul in eight different manners in accordance with which these karmas are classed into eight different kinds, namely jñānāvaraniya, darśanāvaraniya, vedaniya, mohaniya, ayu, nāma, gotra and antarāya. These actual influxes take place only as a result of the bhāvāsrava or the reprehensible thought activities, or changes (pariņāma) of the soul. The states of thought which condition the coming in of the karmas is called bhāvabandha and the actual bondage of the soul by the actual impure connections of the karmas is technically called dravyabandha. It is on account of bhāvabandha that the actual connection between the karmas and the soul can take place! The actual connections of the karmas with the soul are like the sticking
Dravyasamgraha, Si. 29. 2 Nemicandra's commentary on Dravyasamgraha, Sl. 29, edited by S. C. Ghoshal, Arrah, 1917.
3 See Nemicandra's commentary on Si. 30. * Nemicandra on 31, and Vardhamānapurāņa XVI. 44, quoted by Ghoshal.