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CHAPTER V
ASRAVA OR INFLOW OF KARMA Then Asraava enters the stage.
मिच्छत्तं अविरमणं कसायजोगा य सण्णसण्णा दु । 1. बहुविहभेया जीवे तस्सेव भणण्णपरिणामा ॥ १६४।। micchattam aviramanain kasayajogā ya saņṇasanņā du bahuvihabheya jive tasseva anannapariņāmā (164) मिथ्यात्वमविरमणं कषाययोगौ 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 होंति ।
स प होदि जीवो रागदोसादिभाव करो ॥ १६५॥ ṇāṇāvaraṇādīyass te dv kammassa karanam homti tesim pi hodi jivo ragadosadibhavakaro (165) ज्ञानावरणाद्यस्य ते तु कर्मणः कारणं भवन्ति ।
तेषामपि भवति जीवः रागद्वेषादिभावकरः ॥ १६५ ॥
165. Those impure psychic modifications cause the material karmas such jñānāvaraniya (knowledge-obscuring), etc. To them (those psychic karmic modifications) the empirical Self with the characteristics of attachment and aversion is the cause.
COMMENTARY
The inflow of karma is of two kinds, material and psychical (dravyasrava and bhāvāsrava) corresponding to the two kinds of karmas, material and psychical. These two mutually determine each other in the form of nimitta kāraṇa, instrumental cause. The various psychic modifications of impure nature cause the inflow of material karmas towards the Self. This is dravyasrava. When the material karmas, so flowing in, influence the Self they give rise to fresh emotional modifications which constitute the
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