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The coming in contact of the sand with the wall can be compared with karmic influx and its falling to the ground in the absence of any sticking agent to the absence of passions, desire and attachment that act as bonding agents
for the influxed karma-matter. B. Bonding Influx (Sāmparāyik Asrava) - On the contrary,
when the activities of the body, mind and speech are conducted in the presence of passions or desire or attachment, the karma-matter attracted towards the soul gets bound with it. Such influx is termed as Sāmparāyik Asrava. Again, in the same example if the sand is thrown on a wet and rough wall, it gets stuck there. Similarly, the influxed karma-matter gets bonded with the soul in the presence of bonding agents in the form of passions,
desire and attachment.
It will be worth our while to dwell a little on the five causes of karmic influx. A. Mithyātva (False-belief) - The false belief corrupts a
person or a creature's vision. He is unable to see things in their right perspective and indulges in sinful activities thinking them to be pious. However, the law takes its own course and karmic influx takes place into his soulfield even if he thinks otherwise. He is not even aware of the harm being caused to himself. Falsehood is, therefore,
a very potent cause of karmic influx. B. Avirati (Indulgence) - When one indulges in various
pious and impious activities, the karmic influx takes place due to the vibrations caused in the soul-field. Indulgence in violence, untruth, theft, sex and unlimited possession and conspicuous consumption can be considered to be in
this category. C. Pramāda (Negligence) - When one neglects to exercise
due care in what one does due to the influence of arrogance, sensuality, passion, sleep or sloth and gossip
TATTVĀRTHA (THE FUNDAMENTALS) : 107
