Verse 6.6 - The nature of influx (āsrava)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 6.6:

तीव्रमन्दज्ञाताज्ञातभावाधिकरणवीर्यविशेषेभ्यस्तद्विशेषः ॥ ६.६ ॥

tīvramandajñātājñātabhāvādhikaraṇavīryaviśeṣebhyastadviśeṣaḥ || 6.6 ||

Influx (āsrava) is differentiated on the basis of intenseness (tīvra) or mildness (manda) of disposition (bhāva), intentional (jñāta) or unintentional (ajñāta) nature of disposition (bhāva), the substratum (adhikaraṇa), and distinct-potency (vīryaviśeṣa) of disposition (bhāva). (6)

Hindi Anvayarth:

अन्वयार्थ: [तीव्रमन्दज्ञाताज्ञातभावाधिकरण-वीर्य-विशेषेभ्यः] तीव्रभाव, मन्दभाव, ज्ञातभाव, अज्ञातभाव, अधिकरणविशेष और वीर्यविशेष से [तद्विशेषः] आस्रव में विशेषताहीनाधिकता होती है।

Anvayartha: [tivramandajnatajnatabhavadhikarana-virya-visheshebhyah] tivrabhava, mandabhava, jnatabhava, ajnatabhava, adhikaranavishesha aura viryavishesha se [tadvisheshah] asrava mem visheshatahinadhikata hoti hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The threefold activity (yoga) is common to all living beings, except the liberated souls (mukta jīva). Does it mean that there is no difference in the bondage of karmas and the enjoyment of fruit? No, it is not so. Though the activities are found in all living beings, these are of infinite varieties according to the dispositions behind these. This is explained in this sūtra.

Owing to the external and internal causes, the disposition (bhāva) may be intense (tīvra) and at other times it may be mild or feeble (manda). One proceeds with the intention of killing a being. This is intentional (jñātabhāva), for it is done knowingly. Another performs the same action out of intoxication or negligence. This is unintentional (ajñāta-bhāva), as it is done unknowingly. The substratum (adhikaraṇa) is the receptacle of the substance. Its energy is its distinct-potency (vīryaviśeṣa). The word ‘bhāva’–disposition–is added to all qualifications mentioned. Owing to differences in these causes, the nature of influx (āsrava) differs as difference in the cause (kāraṇa) leads to difference in the effect (kārya).