________________
140
COMPENDIUM OF JAINISM
the soul and how it becomes entangled into the subtle refined particles of Karmic matter. The nature and kinds of Karmas have been the subject-matter of the previous chapter.
Seven Principles
Umāsvāmi has defined Right Faith as firm belief in the true nature of the principles.2 Right faith arises from innate disposition or by acquisition of knowledge. 1) The soul, 2) the non-soul, 3) influx, 4) bondage, 5) stoppage, 6) gradual shedding and 7) liberation constitute the seven principles or realities.3
A śrava or Inflow of Karma
In view of the previous discussion of the real characteristics of the first two principles viz., the soul and the non-soul, we may proceed to discuss the third principle of Āśrava or inflow of the Karmas into the soul. Aśrava is that process through which the Karmic matter enters the soul. Etymologically, the word Āśrava in Jaina philosopy means the influx of the matter into the soul, though the Buddhists use its correseponding word in Pali ‘āsava' as being synonymous with 'kleśa' meaning sin, passion, deparavity or corruption. Aśrava results from the activities of the body, mind and speech. The Jaina usage is ncarer the etymological meaning of the term and obviously more original.
Aśrava is of two types : bhāvāśrava and dravyāśrava. While the former is concerned with the thought-activities, the latter is concerned with the influx of the Karmic matter itself. The causes of the former are the activities of the of the five senses like impure attachments. This may be likened to entry of water into a boat throgh a hole when the boat is floating over water. Dravyāśrava is the matter which is grasped by the impure thought-activities and is made to attach to the soul. The Bhāvāśrava is classified into five categories: mithyātva (delusion), avirati (lack of control) pramāda (inadvertance), yoga (activity) and kaşāya (passions). 1
Each of these Bhāvāśravas has its own sub-divisions. Mithyātva is of five kinds : ekānta, viparita, vinaya, samśaya and
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
