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THE JAINA DOCTRINE OF LIBERATION
89
yoga. This threefold activity is called influx (āsrava). The influx is of two kinds, that of passionate persons and that of passion-free persons; the former prolongs transmigration while the latter shortens it. The causes of influx of persons with passions are divided into the five senses, the four passions, the negligence of five vows and twenty-five activities. 10 The first fourteen--five senses (touch, taste, smell, sight, and hearing), four passions (anger, pride, deceitfulness and greed) and the five types of vowlessness (killing, false speech, stealing, unchastity and attachment)-are the causes of asrava. The twenty-five activities are the consequences of asrava. Pujyapāda has described these twenty-five activities in the following words :11
1. Samyaktvakriyā, the activity which strengthens right faith,
such as adoration of shrines, the teacher, the scripture, and
so on. 2. Mithyātvakriyā, the activity which tends to perverted belief
and adoration of other gods. 3. Prayogakriyā, the activities of the body. 4. Samādānakriyā, the tendency to neglect the vows or violate
them after having taken them. 5. Iryāpathakriyā, walking or strolling on the ground. 6. Pradosikikriyâ, activity which proceeds from anger (cp.
manasā ce pudutthena of Dhammapada, verse 1). 7. Kāyikikriyā, the evil actions of a wicked person. 8. Adhikarāņikikriyā, use of weapons of violent actions. 9. Paritāpikikriyā, use of means of causing 'misery to other
beings. 10. Prānātipātikikriyā, actions harming the life-span, the sense
organs, energy and respiration. 11. Darśanakriyā, seeing beautiful forms out of infatuation and
craving.
Sparśanakriyā, the desire to touch pleasurable things. 13. Pratyayikikriyā, the invention of new sources of violence
and pleasure. 14. Samantānupātakriyā, leaving excrements in places frequented
by men, women and animals. 15. Anābhogakriyā, laying down the body, things etc. on the
ground without examining and cleaning it.
10. 11.
Tattvärthasūtra, V1. 4-5. Sarvārthasiddhi, VI. 5. I have followed S.A. Jain's English translation, Reality, pp. 170-171 with slight changes.
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