Chapter 4 : Asrava Adhikar

30. Samayasar Gatha 164-172

Now Asrava (influx of karmas) enters:

Just as on stage the dancer appears in a disguise, here asrava enters the stage in a disguise. The right knowledge identifies the disguise correctly, hence its glory is praised by the following kalash:

Shloka 113: Now (this word is used to denote auspicious beginning). Here it is told that ‘ the one who is unconquerable ’ – such a warrior armed with bow and arrow of knowledge which can be experienced , conquers the asrava.

How is the knowledge form warrior? – Vast without any limitations, deep whose depth cannot be gauged by the chhadmastha(belonging to 1-12 gunasthana) , such great power which has fructified.

And how is the Asrava ? – Which is filled with great pride to the brim hence is slow, is like a maniac, and which has entered the battle ground of stage.

Explanation : Here Asrava has entered the dance stage. In a dance different shades of emotions are described. Here metaphor of shades of emotions is used to describe the shades of peace in which the shades of bravery are prominent; that the warrior of the form of knowledge conquers the Asrava. When this Asrava, who has conquered the entire world and filled with great pride it enters the stage of world for battle, there even more powerful warrior knowledge defeats him immediately , and within antarmuhurta ( less than 48 minutes) it destroys karmas and reveals Keval Gyan– such is the capability of knowledge.

Now nature of Asrava is described:

Gatha 164 : Mithyatva, Avirati, Kashaya, Yog -  these four are divisions of Asrava. Each of them are of two types each with the divisions of sentient i.e. perversions of conscious and insentient i.e. perversions of non conscious matter. There the corruptions (Mithyatva etc.) of sentient  are of several types in the Jiva; those are manifestations of Jiva and not different from him, they are one with him.

Gatha 165 : The corruptions ( Mithyatva etc ) of the pudgala are the cause for bondage of gyanavarana etc. karmas. The cause for Mithyatva etc. bhavas is the Jiva indulging in raga-dwesha (attachment-aversion) bhavas. 

Commentary : The raga-dwesha-moha bhavas of Jiva are the asravas.

How are these? – In these the own manifestation of Jiva is the nimitta(cause), hence they are not insentient. Therefore they appear to be sentient i.e. they are seemingly conscious.

Since Mithyatva, avirati, Kashaya and yog are manifestations of pudgala, and are nimitta for the asrava (influx) of gyanavarana etc. pudgala karmas; hence they are clearly asrava. Further the nimitta for the influx of gyanavarana etc. karmas is Mithyatva , for which itself the nimitta are the raga-dwesha-moha form manifestations of the  ignorant soul. Therefore Mithyatva etc. are nimitta for the influx of gyanavarana etc. karmas, and raga-dwesha-moha are nimitta for Mithyatva; thus raga-dwesh-moha themselves are asrava which are assimilated by ignorant ones – this can be concluded from this gatha although it is not clearly mentioned but such meaning can be derived.

Explanation : The cause for influx of gyanavarana etc. karmas are the fruition of pudgala manifestations of Mithyava etc. karmas.  The nimitta for the nimitta of the influx of those karmas are the raga-dwesha-moha manifestations of Jiva which are known as corruption of consciousness; which manifest in the ignorant form of the Jiva. Samyakdrishti is not ignorant because knowledge laced with Mithyatva is called ignorance.  Since Samyakdrishti is Gyani(wise) hence those corruptions of consciousness are not existing in the knowledge. Although Avirat Samyakdrishti etc.( 4^th gunasthana and above) do indulge in raga etc. due to fruition of charitra moha but they do not have ownership of them. Those are fructified on account of fruition of karmas. They consider them as disease and wish to get rid of them. Hence from that point of view they do not have raga. Thus the raga etc. laced with Mithyatva alone are the ignorant form raga-dwesha-moha which do not belong to  the Samyakdrishti – Know thus.    

 Now absence of those asravas is demonstrated for Gyanis :

Gatha 166: Samyakdrishti does not have asrava-bondage. Instead he has absence of asrava. He is knowing the presence of the karmas bonded previously, but he knows them without bonding newly acquired karmas.

Commentary : Definitely the Gyani does not indulge in bhavas of the nature of ignorance, in fact he is devoid of them. The knowledge form bhavas block the ignorant form bhavas since they are mutual opponents and mutual opponents cannot coexist. The bhavas of raga-dwesha-moha are of the nature of ignorance, hence of the form of asrava. The Gyani does not indulge in them hence it prevents influx of karmas. Therefore Gyani does not suffer bondage with gyanavarana etc. pudgala karmas  due to nimitta of asrava since he is always non karta of those karmas. Therefore without bonding with new karmas , he just knows the previously bonded karmas present with him. This is so because the nature of Gyani is knowing only and not doing ; the one who is karta only bonds with karmas.

Explanation: Once a Jiva is Gyani , it prevents the ignorance form raga-dwesha-moha bhavas. The prevention of raga-dwesha-moha bhavas prevent the asrava bhavas of Mithyatva etc. The prevention of asrava prevents bondage of new karmas. The previously bonded karmas which are existent with him, he just remains knower of them, not doer because once someone is gyani then his nature is manifesting in gyan form alone.

Although Avirat Samyakdrishti etc. does indulge in raga etc. on account of fruition of charitramoha, even so they are aware that it is due to force of fruition. They consider it as disease and try to eliminate them with their capability , therefore in spite of indulging in ragas , it is treated as non indulgence in them. They do not suffer bondage of the future worldly transmigration and they only undergo mild bondage of less duration and intensity. Hence they are not treated at par with ignorant ones. In the case of ignorant ones , it is the bondage due to nimitta of Mithyatva and Anantanubandhi alone which are treated as bondage. Therefore the gyani does not suffer from asrava-bondage.

Now raga-dwesha-moha alone are defined as asrava :

Gatha 167: The bhavas indulged into by Jivas which are conjoined with ragas alone are cause for bondage of karmas, and the bhavas devoid of ragas are not cause for bondage, they are of  knowing nature  alone. 

Commentary : Definitely the bhavas which are generated out of interaction with raga-dwesha-moha in the soul are of the nature of ignorance only. Just as the bhava generated out of interaction with a magnet persuades an iron needle to move; in the same way the bhavas of ignorance persuades the soul to indulge in karmas.

Further the bhava generated out of differentiating knowledge of the ragas is of the nature of knowledge. Just as a needle is not perturbed without the interaction of magnet , in the same way the bhavas of the nature of knowledge discourage the soul to indulge in karmas and establish him into his own nature.

In this manner the ignorant bhavas mixed with ragas encourage the soul to indulge in karmas resulting in new bondage while the bhavas devoid of ragas reveal his own nature since they are knowing only and do not accrue any bondage of karmas in the least.

Explanation : the ignorant bhavas born mixed with ragas alone are cause for bondage while bhavas of the nature of knowledge devoid of ragas do not cause bondage- such is the rule.

Now the nature of knowledge based bhavas devoid of ragas is described:

Gatha 168 : Just as the fruits flowered onto trees and creepers do not rejoin with the branches after getting separated due to ripening; in the same way the pudgala karma was existent in bhava  form in the jiva which gets separated on fruition. That karma does not result in fruition again once  it has been fructified as Nirjara.

Commentary : Just as it is clear that the ripe fruit once detached from the branch does not rejoin with the branch; in the same way bhava of the jiva resulting due to fruition of karma, does not become bhava of the jiva again once  fructified as jiva bhava. Therefore knowledge based bhavas devoid of ragas are feasible.

Explanation : After fruition of karma – Nirjara, the same karma cannot come in fruition again. The only knowledge based bhava is left out. When the Mithyatva karma of the jiva along with Anantanubandhi is destroyed from existence then it cannot fructify again. At that moment the Jiva manifests in the Gyani form and does not indulge in karmas, then the karmas of Mithyatva do not bind again and other karmas also are not generally  cause of transmigration. They are similar to the green leaves of a tree which have been cut and are going to dry up soon. In this manner the knowledge based bhavas are generated which are devoid of ragas in the gyani jiva. The raga which is fructified due to charitra moha is not counted as ignorance since samyak drishti does not have ownership of them.

Now the same is described by the following kalash:

Shloka 114: The bhavas generated in  the Jiva in the absence of raga-dwesha-moha are born out of knowledge only. This bhava blocks all the dravya asrava ; hence it is described as devoid of all bhava asravas.

Explanation : The meaning of this kalash should be understood in conjunction with the previous gatha. Here the lack of all bhava asrava is told since the cause for transmigration is Mithyatva alone.  Therefore the absence of Maithyatva related raga etc is deemed  to be as absence of all the bhava asravas – so it is said.

Now absence of dravya asravas for gyani is described:

Gatha 169: The karmas bonded by the Gyani in his ignorant stage previously are called “pratyaya”.Those are bonded with the karmic body and in the absence of raga etc bhavas of the Jiva they are inactive like a lump of earth. Just as mud etc. other pudgala lots are different , in the same way these too are different .

Commentary : The dravya asrava form pratyayas of Mithyatva, Avirati, Kashaya and yoga bonded earlier in ignorant stage, are like a lump of earth for the gyani since they are manifestations of insentient pudgala dravya different from self. Those being of pudgala nature are bonded with karmic body together and not bonded with the Jiva. Therefore the gyani does not have dravya asrava by nature itself.

Explanation: After a soul has turned Gyani,  he lacks the bhava asravas, the dravya asravas of Mithyatva etc. are also  manifestations of pudgala dravya which are bonded with karmic body on their own. They are also like lumps of mud since without bhava asrava they cannot be cause for even miniscule of karma bondage for future. Being pudgala nature they are different from non corporeal jiva of conscious nature automatically – the gyani knows this.

Same meaning is described in next kalash:

Shloka 115 : The gyani has attained negation of all bhava asravas and he is naturally different from dravya asravas since he is of the nature of knowledge bhava only. Therefore he is Nirasrava(without asrava) , knower only.

Explanation : The  gyani does not have raga-dwesha-moha form bhava asaravas and dravya asravas are manifestations of pudgala hence he is different from them naturally.Therefore Gyani is nirasrava ( without asrava).

Now questions is raised that how Gyani is Nirasrava. The same is answered:

Gatha 170 : Mithyatva, Avirati, Kashaya, Yoga- these four types of asravas cause bondage of different types of karmas at every instant on account of darshan, gyan qualities of the Jiva. However the Gyani is without bondage.

Commentary: First of all the Gyani is Nirasrava only since he does not have intent of asrava bhava. Even then that gyani accrues bondage of different types of pudgala karmas due to dravya asrava , in which the cause is the manifestation of gyan quality of Jiva.

Next question arises that how manifestation of Gyan quality is cause for bondage ? – the same is answered next:

Gatha 171 : The Gyan quality being of inferior type manifests into different forms at every instant. Therefore that gyan quality has been called the cause for karmic bondage.

Commentary : The inferior form of gyan quality is Kshayopashamic bhava. It remains in gyan bhava form for a maximum of antarmuhurta ( less than 48 minutes) and then it manifests into different different forms i.e. it does not remain the same. Therefore prior to attaining Yathakhyat charitra state (11^th gunasthana) the manifestations of ragas are definitely present hence the bondage also exists.

Explanation : The concentration of Kshyapashamic Gyan on a specific object of knowledge can last for a maximum of antarmuhurta and after that it definitely switches to another object of knowledge. Therefore even within self he can stay stationary  for antarmuhurta only. From this it can be inferred that prior to attaining Yathakhyat charitra state , there definitely is existence of raga manifestations. The presence of raga would necessitate bondage also. Therefore the inferior quality of knowledge is called as cause for bondage.

Now again the question arises that if the inferior quality of knowledge i.e. manifesting in other forms other than own is cause for bondage then why the Gyani is called Nirasrava ? In reply  the following Gatha is stated:

Gatha 172: If Darshan-Gyan-Charitra manifest in inferior bhava form, then it results in bondage of several types of pudgala karmas.

Commentary : Definitely the Gyani is Nirasrava due to absence of raga-dwesha-moha manifestations indulged intentionally. Here it is important to understand that the same Gyani, so long as he is incapable of viewing, knowing or conducting of the knowledge at the highest level and manifests in inferior form of the same ; till such time that Gyani can be inferred to have bondage of pudgala karmas due to fruition of unintentional karma corruptions. This is so since Gyani can only manifest in inferior form of knowledge at that stage. ( The term unintentional is used to denote the manifestations which are unknowingly indulged without use of senses or mind under the fruition of moha  and which are not experienced by self.) Therefore it is preached that knowledge should be viewed, known and conducted till the knowledge reaches the highest level; after that being real gyani he is totally Nirasrava.

Explanation: The Gyani has been called Nirasrava since so long as his knowledge is Kshayopasham Gyan till then he does not indulge in intentional raga-dwesha-moha of the ignorant kind. Hence he is called Nirasrava. However so long as he has Kshayapasham knowledge, till then his darshan-gyan-charitra manifest in inferior state. Till that time he cannot view, know or conduct in the form of the complete knowledge. The existence of inferior state reveals that the Jiva has impurity of unintentional (without his knowledge)  karmas present which cause bondage also. However such bhavas are due to fruition of charitra moha karma and not due to ignorance.

Therefore it is expounded that till such time the knowledge does not attain completeness i.e. omniscience is attained , till that time only gyan should be contemplated upon; gyan should be viewed, gyan should be known and gyan should be conducted – by such path only the charitra moha gets destroyed and omniscience is attained. Then only he becomes Nirasrava in totality.

It is the strangeness of the preachment that in spite of absence of intentional ragas etc. and presence of unintentional ragas etc he is called Nirasrsava. Once the unintentional ragas etc. are eliminated then Keval gyan would be generated and hence he would be real Nirasrava – thus it should be known.

Same meaning is declared in the next kalash:  

Shloka 116: When the soul becomes gyani, then he himself manifests in a form detaching himself continuously from all ragas intentionally. Further he keeps on trying to overcome the unintentional ragas by manifesting in a form experiencing the gyan power constantly. Thus he keeps removing the obstacles to the manifestation of  gyan and then remaining stationary within gyan he manifests in final state. This way the gyani becomes permanently Nirasrava. 

Explanation: Something more should be noted here – when all the ragas were realized as unworthy , then he makes efforts to discard them continuously- hence that itself is called as Nirasrava because the Gyani does not intend to indulge in ragas i.e. desire to manifest in asrava bhavas. Here the intentional and unintentional are described from two aspects- 1) that which he does not wish to indulge but still manifests due to force of other nimittas although he himself is aware of it, even then it is defined as unintentional only. 2) That which is not within his knowledge, only known to omniscient, even so which can be inferred by self  due to their characteristics are called unintentional.