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• bytychczalez ( vizajn Ashrava is the result of the activities of the body, mind and speech ; ( Tattvārthādhigama, chapter VI, Sutra I ) as water flows into a ship through a hole in it, so karma according to the Jain Tenets enters into the soul through Ashrava (channels for sins). According to the Jain philosophy, auspicious as well as in-auspicious forces of karma serve equally as causes of bondage. Merits bring agreeableness to the soul ; while inauspicious forces work otherwise. Ashrava is divided into (Bhavāshrava ) subjective influx and ( Dravyāshrava) objective influx.
Falsehood ( Mithyāttva ), Non-observance of vows ( Avirati ), passions (Kashāyas ), negligence (Pramāda), activities of mind, speech and body (Yoga) are impellant forces whereby karma matter is attracted towards soul. The Jain Texts classify Ashrava into forty-two kinds, namely five senses, touch, taste, smell, seeing and hearing ; four passions anger, conceit, hypocrisy and avarice ; five non-observances of the vows ; non-injury, truth, abstention from theft, continence, non acceptance of gifts and possessions ; three yogas, activities of body, mind and speech and twentyfive activities ( kriyās )
They are channels through which Karma flows into the soul. They are classified into Kāyiki, Adhikaraniki, Pradveshiki Pāritāpiki, Prānātipātiki, Ārambhiki, Pārigrabaki, Māyā-pratyayiki, Mithyādarshanapratyayiki, Apratyākhyaniki, Dristiki, Spristiki, Prātityaki, Sāmantopanipātiki, Naishristiki,
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