enter through those channels.  Thus they distinguish two kinds of asravas, bhavasrava and karmasrava.  Bhavasrava means the thought activities of the soul through which or on account of which the karma particles enter the soul [Footnote ref 1].  Thus Nemicandra says that bhavasrava is that kind of change in the soul (which is the contrary to what can destroy the karmasrava), by which the karmas enter the soul [Footnote ref 2].  Karmasrava, however, means the actual entrance of the karma matter into the soul.  These bhavasravas are in general of five kinds, namely delusion (mithyatva), want of control (avirati), inadvertence (pramada), the activities of body, mind and speech (yoga) and the passions (ka@sayas).  Delusion again is of five kinds, namely ekanta (a false belief unknowingly accepted and uncritically followed), viparita (uncertainty as to the exact nature of truth), vinaya (retention of a belief knowing it to be false, due to old habit), sa@ms’aya (doubt as to right or wrong) and ajnana (want of any belief due to the want of application of reasoning powers).  Avirati is again of five kinds, injury (hi@msa), falsehood (an@rta), stealing (cauryya), incontinence (abrahma), and desire to have things which one does not already possess (parigrahaka@nk@sa).  Pramada or inadvertence is again of five kinds, namely bad conversation (vikatha), passions (ka@saya), bad use of the five senses (indriya), sleep (nidra), attachment (raga) [Footnote ref 3].

Coming to dravyasrava we find that it means that actual influx of karma which affects the soul in eight different manners in accordance with which these karmas are classed into eight different kinds, namely jnanavara@niya, dars’anavara@niya, vedaniya, mohaniya, ayu, nama, gotra and antaraya.  These actual influxes take place only as a result of the bhavasrava or the reprehensible thought activities, or changes (pari@nama) of the soul.  The states of thought which condition the coming in of the karmas is called bhavabandha and the actual bondage of the soul by the actual impure connections of the karmas is technically called dravyabandha.  It is on account of bhavabandha that the actual connection between the karmas and the soul can take place [Footnote ref 4].  The actual connections of the karmas with the soul are like the sticking

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[Footnote 1:  Dravyasa@mgraha, S’I. 29.]

[Footnote 2:  Nemicandra’s commentary on Dravyasa@mgraha, S’I. 29, edited by S.C.  Ghoshal, Arrah, 1917.]

[Footnote 3:  See Nemicandra’s commentary on S’I. 30.]

[Footnote 4:  Nemicandra on 31, and Vardhamanapura@na XVI. 44, quoted by Ghoshal.]

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