_), 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

___________________________________________________________________

[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.]

194

of dust on the body of a person who is besmeared all over with
oil. Thus Gunaratna says "The influx of karma means the
contact of the particles of karma matter, in accordance with the
particular kind of karma, with the soul just like the sticking of
dust on the body of a person besmeared with oil. In all parts of
the soul