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Chapter - 5
Samayusāra and attract the karmic matter for bondage.
(v) In these opening verses the author initiates the discussion by emphasizing that distinction has to be made between the two categories of cause of inflow of karmic matter-āśrava :
(a) Psychic cause or bhāva āśrava and
(b) Physical cause or drvaya āśrava. Though both are concomitant, they are not identical as they are substantively different and distinct.
Earlier, we had occasion to critisize the Sāmkhya system which believes in absolute immutability of the conscious substance and, therefore, stresses that evils of the world do not belong to it. Jains, on the contrary, as we have seen, do not accept the propriety of such position. If the soul is involved in evils, the evils must belong to the soul, because the conception of cruelty, anger etc. loses all its meaning and purpose unless the soul is really associated with them. Thus, we have an evil associated with the soul and an evil associated with karmic matter. The former is bhāva āśravu or psychic evil and the latter is drvaya āśrava or physical evil. Hence the four primal causes of influx are to be split in two categories (series): Psychic series -I
Physical series-II (BHĀVA ĀŚRAVA)
(DRAVYA ĀŚRAVA) Psychic perversion-bhāva mithyātva | Darśanamohu-dravyu mithyātva Non-abstinence-psychic weakness | Căritrumoha Bhāva avirati-attachment etc. Dravya avirati Psychic distortions-bhäva kușāya Cäritramoha-dravya kaşāya Psychic unsteadiness-bhāva yoga Physical activities-mental, vocal, bodily
Druvya Yoga The fourfold conditions of category II become the substantive or primary causal agency (upādāna kuruņa) for the bondage of the eight species of karma :
(1) Knowledge-obscuring-jñānavaruņa (2) Intuition-obscuring-darśanāvaraņu (3) Deluding-mohanīya
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