________________
Introduction to Chapter 5 & 6
Samayasāra its defilement by delusion-producing (mohanīya) karma. It lasts as long as the delusion lasts. This karma deludes the soul by luring its interest in the world processes and making it cling to it as the source of happiness, this results in the cycle of rebirths. Thus, the primordial cause of worldly existence is called Mithyātva that is perversity. It is, as a rule, accompanied with Passions (kaṣāya) of the most virulent type [as we shall presently see]. The modus operandi of the perversity and passions is to produce conditions which attract inflow of karmic matter and lead to its bondage with the soul. The inflow of karmic matter and psychic conditions leading to it is influx-Aśrava.
Thus, the term Aśrava means a condition which causes the inflow of karmic matter in the soul. It can be conceived as an opening through which the impurity enters the soul. Inclusive of Mithyātva there are five aśravsa which can be graphically depicted as five openings progressively diminishing in size, mithyātva being the largest and Yoga the smallest.
Five aśravas are:
(i) mithyātva (perverted attitude), (ii) avirati (non-abstinence),
(iii) pramāda (spiritual inertia),
(iv) kaṣāya (passions) and
(v) yoga (activities).
Though the worldly state of existence is due to the joint effect of all the five, it is not difficult to see that the smaller opening has little significance so long as a larger one is wide open permitting the inflow of karmic impurity.
Mithyātva-perverted faith/world-view-defiles, as it were, the very texture of the soul and it is but natural that all the functions of the soul should be perverted. Purification of the attitude by blocking the influx through the largest gateway of mithyātva is, therefore, the sine quâ non of the purification of the other functions. Each opening would need separate effort for closing and the succeeding one is not necessarily closed on closing the preceding one. The closing of the preceding one is, however, essential for effectively
Jain Education International
-:136-0
For Private & Personal Use Only
www.jainelibrary.org
