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II४
JAMAISAKA
CHAPTER V
ĀSRAVA OR INFLOW OF KARMA Then Asrava enters the stage
मिच्छत्त अविरमण कसायजोगा य सण्णसण्णा दु।'
बहुविहभेया जीवे तस्सेव अणण्णपरिणामा ॥१६४॥ Michchattam aviramanam kāsaya jogāya sanna sannādu Bahuvihabhēyā jīve tasseva anannaparināmā (164)
मिथ्यात्वमविरमण कषाययोगौ च सज्ञासज्ञास्तु ।
बहुविधभेदा जीवे तस्यैवानन्यपरिणामा ॥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 (achetana) and psychical (chetana), (dravya karma and bhāva karma) The psychical karmic modifications are inseparable from the Self
णाणावरणादीयस्स ते दु कम्मस्स कारण होति ।
तसिपि होदि जीवो रागदोसादिभावकरो ॥१६५॥ Nānavaranādıyassa te du kammassa kāranam honti Tesimpı hodi jīvo rāgadosadıbhāvakaro
(165) ज्ञानावरणाद्यस्य ते तु कर्मण कारण भवन्ति ।
तेषामपि भवति जीव रागद्वेषादिभावकर ॥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 aversion 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 kärana, 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 bhāvā
