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अध्याय-६
the appropriate mark (lakṣaṇa) of the auspicious or inauspicious activity. That which purifies the soul or by which the soul is purified is merit (punya); merit is the cause of happy-feeling (sātā-vedanīya), etc. That which sullies the soul is demerit (pāpa); demerit is the cause of unhappy-feeling (asātāvedanīya), etc. Is this influx (asrava) the same with regard to its effect in case of all mundane beings, or is there any distinction? The answer is given in the next sūtra.
सकषायाकषाययोः साम्परायिकर्यापथयोः ॥४॥ [ सकषायस्य साम्परायिकस्य ] कषायसहित जीव के संसार के कारणरूप (साम्परायिक) कर्म का आस्रव होता है और [अकषायस्य ईर्यापथस्य ] कषायरहित जीव के ईर्यापथ कर्म का आस्रव होता है।
Activity (yoga) with-passions (sakaṣāya) and withoutpassions (akaṣāya) causes influx (āsrava) of karmas, those that extend transmigration - sāmparāyika - and those that shorten transmigration – īryāpatha, respectively.
Influx (āsrava) is different according to the originator-soul. Originator-souls are of two kinds, with-passions (sakaṣāya) and without-passions (akaṣāya). Passions are called “kaşāya' - literally, decoction of red colour - since these stain the soul through influx (asrava) of the karmic matter. The passions are anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha). The person actuated by passions is 'sakaṣāya’ and the person free from passions is ‘akaṣāya'. Transmigration is same as 'samparāya’. The activity (yoga), or karma, that extends transmigration is ‘sāmparāyika'. The activity (yoga), or karma, caused by vibrations, but without passions,
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