Jainworld
Jain World
Sub-Categories of Passions
Preface
Publisher's Note
Author’s Note
Mahavira: A Non-Violent Revolutionary
Transfer of Embryo
  Socio-political Conditions
  Vajji's Democracy
  Magadha and Srenika
  Ajatasatru Vajjis
  Princely following of Mahavira
  Social Conditions
  Intellectual Fervour
  Revolutionary push by Mahavira
  Significant Events
  Indra's Offer of Protection
  Five Resolves at Morak Hermitage
  Education Rather than Exposure
  Poisonous Fangs of Canda Kausika
  States of a Digambara
  Association with Gosala
  Candanabala : First Head of Women Disciples
  Final Act of Nirjara
  Attainment of Kaivalya
  First Ganadharas
  Muttanam-Moyaganam
  THE ULTIMATE REALITY
  ONTOLOGY OF ATMAN, THE SELF
  FACT OF THE MATTER
  JOURNEY TO FREEDOM
  ETHICS OF RESPONSIBILITY
  Actions follow the Doer
  Search for Responsibilty and Sramana Line
  Mahavira's Synthesis
  Psychological Approach of Mahavira
  Categories of Karmas
  Duration of Karmic Bondage
  Nature of Bondage
  Mitigation of Bondage
  Fresh Karmas
  Life's activities
  Even good actions bind, if motivated
  Consequences of Karma Theory
  MECHANICS OF CHANGE
  Process of Change and Nine Tattvas
  Essential Tendency of Jiva
  Papa' and ‘Punya' : Both of Binding Nature
  Asrava (Influx)
  Bandha (Bondage)
  Samvara
  Nirjara (Shedding of Accumulated Karmas)
  Moksa (Final Liberation)
  PLURALISTIC REALISM
  THEORY RELATIVITY
  MODUS OPERANDI
  Enlightened Consciousness
  Self, the starting point
  Will and Eagerness
  Upadana-Nimittan
  Bhavana or Anupreksa (Reflection)
  Twelve Vratas of House-holder
  Prayer
  Dhyana (Meditation)
  Lesya (Disposition)
  Code of Conduct for Monks - Modus Operandi
  Austerities (Tapascarya)
  Sanllekhana
  A PATH-WAY OF LIFE
  APPENDICES
  Appendix - A
  Appendix - B
  Appendix - C
  Appendix - D
  Appendix - E
  BIBLIOGRAPHY

MECHANICS OF CHANGE

Justice T.U.Mehta

Asrava (Influx)

It means influx of karmic matter into the self, resulting from good or bad actions. The root of the word Asrava is �Sru' meaning �to ooze, or to trickle'. When karmic forces flow to the self, it is called the process of Asrava-influx. When the self activates in Samsara and indulges in deeds, good or bad, there is an inflow of karmic matters towards the self and these are received by it.

How this happens ? Soul is dynamic in character and always conscious enough to receive the impulses or sensations, caused by worldly objects when it is still in union with Ajiva. This results in vibratory of the soul which generates a sort of magnetic force. This magnetic force attracts the karmic matter through the agency of body, mind and speech. This is how the flow starts. This flow is Asrava.

Asrava is of two types, namely, Bhava-asrava (psychical) and Dravya-asrava (physical). Bhava is internal impulse resulting from psychic disposition. In other words, modification of consciousness by which karma gets into the soul is known as psychical influx. This leads to actual action which results in Dravya Asrava. We can say that karmic matter itself which enters the soul is called physical influx. In the words of Dr.Mohan Lal Mehta �psychical influx is nothing but the mental, bodily or vocal activity, whereas physical influx is a peculiar type of matter. Bhava is always more important as without it Dravya cannot come into existence, and the influx of persons with passions extends transmigration and that of persons free from passions prevents or shortens it.