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In another context the five categories are—(1) Mithyatva (false perception or belief), (2) Avirati (attachment), (3) Pramad (stupor or inaction), (4) Kashaya (passions), and (5) Yoga (affiliation with mundane activities).
Thus asrava is defined as—the sources from which eight types of good and bad karmas come and get fused with soul-sections are called asrava.
There is no difference between the causes of inflow of karmas and bondage of karmas. The inflow of the karma particles is asrava. After the inflow the fixing of those karma particles with soulsections is called bondage. From this angle asrava is called the cause of bondage.
The activities that cause the melting and outflow of karmas from all sides are called parisrava (outflow). With reference to nine fundamentals this may be called nirjara (shedding of karmas).
The sources of inflow and bondage of karmas for ordinary persons turn into means of outflow or shedding of karmas for a sage. This indicates that women, dresses, ornaments, bed and other such things are means of earthly pleasures for persons seeking such pleasure. The very same things, for seekers detached from mundane indulgences, become the basis of spiritual contemplation and turn into means of outflow or shedding of karmas. The means of shedding of karmas turn into sources of inflow and bondage of karmas for the ignorant due to their pride of wealth, enjoyments and pleasures; and other such bad attitudes caused by fruition of past karmas.
On the basis of this aphorism four alternative combinations (bhanga) of the terms asrava, anasrava, parisrava and aparisrava have been made. They are as follows
(1) The asravas (sources of inflow of karmas) are also parisravas (means of outflow or shedding of karmas), the parisravas are also asravas. आचारांग सूत्र
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Illustrated Acharanga Sutra
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