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DRAVY A-SAUGRAHA, 29.
13
body and the mind and also from speech." Svâmi Kartikeya says that Asravas are certain movements of Jiva resulting from actions of speech and those of the mind and the body, either accounpanied by or bereft of Moha Karma.t As water enters a pond through rarious channels, so Karmas enter a soul through the Asravas. As water enters a boat through'holes, so Karma enters a soul through Asravas.
Asravas are broadly divided into (a) Bhåvâsrava and (6) Karmåsrava or Dravyâsrava. The former consists of the thought-activities which cause the iuflux of karmic matter into a soul while the latter is the karmic matter itself, which enters a soal in this manner. In other words, in Bhâvâsrava we are concerned with thought activities, while in Dravyâsrava or Karmasrava we have connection with matter. Abhayadeva says that Dravyâsrava is the entrance of water through holes in a boat, etc., when the boat is on the water, and Bhavisrava is the influx of Karma, through the five senses of Jivas $ In Vardhamina, Purana, we have “ that Bhava made impure by attachment (Raga), etc., by which Karmas adhere to men possessing attachment, is
* “कायवाङ्मनःकर्म योगः।" "स आस्रवः।"
[तत्वार्थाधिगमसूत्रम् । ६।१।२।] Amritachandra Sûri, in his Tattvårthasara (IV-2) has combined the above two Satras in a single line of a verse as follows:"कायवाङ्मनसां कर्म स्मृतो योगः स प्रास्रवः।" Vide also."कर्मणामागमद्वारमानवं संप्रचक्षति । स कायवाङ्मनःकर्मयोगत्वेन व्यवस्थितः॥"
[चन्द्रप्रभचरितम् । १८ ॥ ८२ ।] + "मणवयणकायजोया जीवपयेसाण-फंदणविसेसा । मोहोदएण जुत्ता विजुत्ता वि य आसवा होति ॥”
[स्वामिकार्तिकेयानुप्रेक्षा । ८८ ।] + "सरसः सलिलावाहि द्वारमत्र जनैयथा । तदास्रवणहेतुत्वादास्रवो व्यपदिश्यते ॥"
[तत्वार्थसारः । ४।३।] $ “तत्र द्रव्यात्रवो यजलान्तर्गतनावादौ तथाविधपरिणामेन छिद्रैः जलप्रवेशनं, भावास्रवस्तु यजीवानां पञ्चेन्द्रियादिछिद्रतः कर्मजलसञ्चय इति ।"
[स्थानाङ्ग टीका]
