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CHAPTER V AŚRAVA OR INFLOW OF KARMA Then Asraava enters the stage.
मिच्छत्तं अविरमणं कसायजोगा य सणसण्णा दु।
बहुविहभेया जीवे तस्सेव अणण्णपरिणामा ॥१६४॥ micchattam aviramaņai kasāyajogā ya sannasannā du bahuvihabheyā jīve tasseva anannapariņāmā (164)
मिथ्यात्वमविरमणं कषाययोगी च संज्ञासंज्ञास्तु ।
बहुविधभेदा जीवे तस्यैवानन्यपरिणामाः ॥१६४॥ 164. Karmas in the empirical Self, such as wrong belief, non-discipline, soul-soiling gross emotion, and psycho-physical structure, with their various sub-species are mainly of two classes, material (acetana) and psychical (cetana), (dravya karma and bhāva karma). The psychical karmic modifications are inseparable from the Self.
णाणावरणादीयस्स ते दु कम्मस्स कारणं होति ।
तेसि पि होदि जीवो रागदोसादिभावकरो ॥१६५।। ņānāvaraņādīyass te dv kammassa kāraṇam homti tesim pi hodi jīvo rāgadosādibhāvakaro (165)
ज्ञानावरणाद्यस्य ते तु कर्मणः कारणं भवन्ति ।
तेषामपि भवति जीवः रागद्वेषादिभावकरः ।।१६५॥ 165. Those impure psychic modifications cause the material karmas such jñānāvaranīya (knowledge-obscuring), etc. To them (those psychic karmic modifications) the empirical Self with the characteristics of attachment and a version is the cause.
COMMENTARY The inflow of karma is of two kinds, material and psychical (dravyāsrava and bhāvāsrava) corresponding to the two kinds of karmas, material and psychical. These two mutually determine each other in the form of nimitta kārama, instrumental cause. The various psychic modifications of impure nature cause the inflow of material karmas towards the Self. This is dravyāsrava. When the material karmas, so flowing in, influence the Self they give rise to fresh emotional modifications which constitute the
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