Ahsrava, Āśrava, Āsrava, Asrava, Ashrava, Āsrāva: 21 definitions
Ahsrava means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Āśrava can be transliterated into English as Asrava or Ashrava, using the IAST transliteration scheme (?).
Purana and Itihasa (epic history)Source: archive.org: Shiva Purana - English Translation
Āśrava (आश्रव) refers to “tears”, according to the Śivapurāṇa 2.3.3.—Accordingly, as Brahmā narrated to Nārada:—“[...] on seeing the gods after their arrival, the noble Himācala bowed to them gladly and honoured them with devotion. He praised his own good fortune. With the head bent down and palms joined in reverence, he eulogised them with great devotion. Himācala’s hair stood on end and tears of love (i.e., preman-āśrava) fell from his eyes”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Ayurveda (science of life)Source: gurumukhi.ru: Ayurveda glossary of terms
Āsrāva (आस्राव):—Exudate; Secretion
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Nirukta (Sanskrit etymology)Source: Google Books: Abhidharmakosa-Bhasya of Vasubandhu (etymology)
Āsrava (आस्रव) (“flux”) etymology:—The fluxes are so called because they make one settle (āsayantīty āsravāṇāṃ nirvacanam). The afflicted views (dṛṣṭi) that are isolated (kevala; asahāya), i.e., without companions, are not favorable to settling (āsana), (due to) being intense. Thus a separate place is not made for them among the fluxes; they appear in the category of fluxes, but mixed with other proclivities.
Further: “(i) The proclivities (anuśaya) fix, keep (āsayanti) beings in cyclic existence (saṃsāra); (ii) they [cause beings to] flow around (āsravanti, gacchanti) from the highest, heaven (summit of cyclic existence [bhavāgra] = naivasaṃjñānāsaṃjñāyatana; iii. 3, 81) to the hell of ceaseless torture (avīci; iii. 58); (iii) they discharge or ooze (kṣar) through the six wound-like entrances (āyatana; i.e., the sense-faculties). They are thus called fluxes (āsrava)”.
Nirukta (निरुक्त) or “etymology” refers to the linguistic analysis of the Sanskrit language. This branch studies the interpretation of common and ancient words and explains them in their proper context. Nirukta is one of the six additional sciences (vedanga) to be studied along with the Vedas.
Mahayana (major branch of Buddhism)Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā
Āsrava (आस्रव) (Cf. Anāsrava) refers to “sullied (tainted)”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “Son of good family, the morality of the Boddhisatvas becomes purified by these eight qualities. [...] Further, as for the purity of morality, [...] open space is unsullied (anāsrava-gagana—anāsravaṃ gaganaṃ), and unsullied is also that morality; open space is unconditioned, and unconditioned is also that morality so is the morality; open space is unchanging, and unchanging is also that morality; open space has no thought-constructions, and no thought-constructions is also that morality; [...]”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
General definition (in Jainism)Source: archive.org: Trisastisalakapurusacaritra
Āśrava (आश्रव) refers to “channels for acquiring karma” and represents one of the seven tattvas (principles), according to chapter 4.4 [anantanātha-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra: an ancient Sanskrit epic poem narrating the history and legends of sixty-three illustrious persons in Jainism.
Accordingly, as Anantanātha said:—“[...] Whatever action there is of mind, speech, and body that is āśrava (channel for acquiring karma). Good action is the cause of a good āśrava; bad action is the cause of a bad āśrava. The source of blocking of all channels is saṃvara. Nirjarā is the destruction here of karmas that are the sources of existence. [...]”.Source: WikiPedia: Jainism
Asrava is one of the tattva or the fundamental reality of the world as per the Jain philosophy. It refers to the influence of body and mind causing the soul to generate karma.
The karmic process in Jainism is based on seven truths or fundamental principles (tattva) of Jainism which explain the human predicament.
Out that the seven, the four—
- influx (āsrava),
- bondage (bandha),
- stoppage (saṃvara)
- and release (nirjarā)
—pertain to the karmic process.
For the philosophical term in Buddhism, see Asava.Source: Encyclopedia of Jainism: Tattvartha Sutra 6: Influx of karmas
Āsrava (आस्रव).—What is meant by influx (āsrava)? The flow of karma particles, due to activities of mind (manoyoga), body (kāyayoga) and speech (vacanayoga), towards the soul is called influx. Why are the activities (yoga) called influx? Since activities of the mind body and speech are the cause of the inflow of kārmaṇa and nokarma (gross body building) particles to establish a relation with the soul. So activities (yoga) are called influx.
How many types of influx are there? There are two types of influx namely:
- auspicious (śubha),
- inauspicious (aśubha).
From the viewpoint of the state of the soul; the influx is classified as:
- transmigression-extending or sāmparāyika (in living beings tainted with passions),
- transmigression-reduction or īryāpatha (in living beings free from passions).
Āśrava (आश्रव, “influx”).—What is meant by influx (āśrava)? Movement of karma particles with or without merit (pūnya/ pāpa) towards the space-points (ātma-pradeśa) of the soul is called influx.Source: HereNow4u: Jain Dharma ka Maulika Itihasa (2)
Āsrava (आस्रव) refers to “karmic influx” and is one of the topics treated in the Sūtrakṛtāṅga (Sūtrakṛtāṃga), one of the Dvādaśāṅgī (twelve Aṅgas) of Jainism.—Sūtrakṛtāṅga is the second Āgama of the Dvādaśāṅgī. Sūtra kṛatāṃga has 2 Śruta skaṇdhas. The first Śruta skaṇdha has 16 and the second has 7 lectures; in all 23 chapters, 33 topics, 33 sub topics and 36000 verses. Topics include Karmic influx (āsrava).Source: The University of Sydney: A study of the Twelve Reflections
1) Āsrava (आस्रव) refers to the “influx of karma” and represents one of the seven reals (tattvas), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Consequently, the sages have said that the seven reals are sentient soul, non-sentient matter, the influx of karma (āsrava), the binding of karma, stopping the influx of karma, wearing away karma and liberation”.
2a) Āśrava (आश्रव) or Karmāśrava refers to the “inflow (of Karmas)” and represents one of the twelve pure reflections (bhāvanā), according to the Praśamaratiprakaraṇa 149-50 (p. 93-4).—Accordingly, “(A monk) should reflect, upon transcient [sic] nature of the world, helplessness, loneliness, separateness of the self from non-self, impurity (of the body), cycle of births sand [sic] rebirths, inflow of Karmas (karman-āśrava) and stoppage of inflow of Karmas; Shedding of stock of Karmas, constitution of the universe, nature of true religion, difficulty in obtaining enlightenment, which are (called) twelve pure Bhāvanās (reflections)”.
2b) Āśrava (आश्रव) or “influx of karmic matter” also represents one of the twelve themes of contemplation (bhāvanā), according to the Jain Yogaśāstra (vol. 2, p. 839).—Accordingly, “Equanimity is attained through the state of non-attachment. In order to attain that [state of non-attachment], one should cultivate the twelve themes of contemplation: on impermanence, helplessness, the cycle of transmigration, solitude, the distinction [of the Self and the body], the impurity [of the body], the influx of karmic matter (āśrava-vidhi), the stopping [of karmic influx], the elimination of karmic matter, the correctly expounded law, the universe, and the [difficulty of attaining] enlightenment”.
2c) Āsrava (आस्रव) refers to the “influx of karma” and represents one of the “(twelve) reflections” (bhāvanā), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Activity is the action of body, speech and mind, and those who have a thorough knowledge of reality have said that this is cause of the influx of karma (āsrava). As a boat in the middle of the ocean takes in water through holes, so a living soul takes in karma through holes of activity which are good and bad. The good influx of karma is caused by a mind which is supported by restraint, tranquillity, detachment, consideration of reality and is uplifted by producing friendliness, etc. A mind which is inflamed by the fire of passion and disturbed by sense objects accumulates karma connected with life.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Sanskrit dictionarySource: DDSA: The practical Sanskrit-English dictionary
1) Stream, river.
2) Fault, transgression; see आस्रव (āsrava) and under आश्रु (āśru) also.
Derivable forms: āśravaḥ (आश्रवः).
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Āśrava (आश्रव).—a. [ā-śru-ac] Obedient, compliant; भिषजामनाश्रवः (bhiṣajāmanāśravaḥ) R.19.49; यशःपथादाश्रवतापदोत्थात् (yaśaḥpathādāśravatāpadotthāt) N.3.84.
-vaḥ 1 A promise, engagement.
2) Fault, transgression.
3) One of the categories according to the Jainas.
4) Worldly torment or pain (cf. avidyā'smitārāgedveṣābhiniveśāḥ kleśāḥ āśravāḥ -iti patañjaliḥ). सवितर्कविचारमवाप शान्तं प्रथमं ध्यानमनाश्रवप्रकारम् (savitarkavicāramavāpa śāntaṃ prathamaṃ dhyānamanāśravaprakāram) Bu. Ch.5.1. (see āsrava.)
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1) Pain, affliction, distress.
2) Flowing, running.
3) Discharge, emission.
4) Fault, transgressing.
5) The foam on boiling rice.
6) (With Jainas) The impulse called योग (yoga) or attention which the soul participates in the movement of its various bodies; it is defined as the 'action of the senses which impels the soul towards external objects'; it is good or evil according as it is directed towards good or evil objects.
Derivable forms: āsravaḥ (आस्रवः).
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Āsrāva (आस्राव).—a. Flowing, running.
-vaḥ 1 A wound; कण्टको ह्यपि दुच्छिन्न आस्रावं जनयेच्चिरम् (kaṇṭako hyapi ducchinna āsrāvaṃ janayecciram) Mahābhārata (Bombay) 1.14.9.
2) Flow, issue, discharge.
3) Spittle, saliva.
4) Pain, affliction.
5) A disease of the body; तदास्रावस्य भेषजं तदु रोगमनीनशत् (tadāsrāvasya bheṣajaṃ tadu rogamanīnaśat) Av.2.3.3.Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Āśrava (आश्रव).—a very common (perhaps prevalent) reading for āsrava, q.v.
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Āsrava (आस्रव).—(perhaps oftener written āśrava), m. (= Pali āsava), evil influence, depravity, evil, sin, misery; Critical Pali Dictionary s.v. anāsava, intoxicants, i.e…passions; Lévi, Asaṅga (Mahāyāna-sūtrālaṃkāra) ix.23 n.1, L'écoulement (āsrava) est le mouvement qui porte la pensée à se répandre, comme une eau qui fuit, vers les choses du dehors; Johnston, Saundarān. xvi.3, Transl., note: the influences which attach a man to the saṃsāra; hence sāsrava and laukika are equivalent, as are anāsrava and lokottara; Tibetan (e.g. on Mahāvyutpatti 2141 āśravaḥ) zag pa, misery, also sin: anupādāyāsravebhyaś cittāni vimuktāni, see anupādāya; āśravakṣayajñāna is [Page112-a+ 71] the sixth abhijñā, q.v.; śuṣkā āśravā na puna śravanti Lalitavistara 351.1 (with play on [etymology], root sru), the āśravas, dried up, flow no more; getting rid of them is arhatship, prāptaṃ mayārhatvaṃ kṣīṇā me āśravā(ḥ) Lalitavistara 376.11; jinā…ye prāptā āśravakṣayam Lalitavistara 406.6; arhantānāṃ kṣīṇāśravāṇām Mahāvastu i.59.7 ff.; the Buddha is sarvāśravān- takaraṇaṃ Mahāvastu i.203.16 = ii.7.12; prahīnasarvāśrava- bandhanasya Buddhasya Divyāvadāna 379.12; kṣīṇāśrava (or °srava), said of a bhikṣu, Divyāvadāna 542.21, of a muni Jātakamālā 17.16; equivalent to duḥkha, in formula of 4 noble truths: (after idaṃ duḥkham) ayam āśravasamudayo 'yam āśra- vanirodha iyam āśravanirodhagāminī pratipad Lalitavistara 348.19 f.; in Mahāvastu ii.285.5, after statement of all four truths as usual with duḥkha, they are repeated with āśravāḥ (pl.), ime āśravāḥ, imo (mss. ime) āśravasamudayo ayaṃ āśrava- nirodho etc.; nirvāsyanti anāśravāḥ Mahāvastu ii.66.6; there are four āśrava (also = ogha, yoga), listed Lalitavistara 348.21—22, viz. kāma-, bhava-, avidyā-, dṛṣṭi- (so also in Pali, kāma, bhava, avijjā, diṭṭhi, but also a list of only three, omitting diṭṭhi); very common is anāsrava (= kṣīṇā° above), free from the depravities or from evil; pure (less commonly nirāśrava, Lalitavistara 405.21, of Buddha), sometimes contrasted with its opposite sāśrava: nāpi ye dharmā anāśravāḥ te sāśravā ti deśayāmi (and vice versa) Mahāvastu i.173.8—9; sāsra- vānāsravāḥ (dharmāḥ) Saddharmapuṇḍarīka 142.10; devamanuṣyasarvaśrā- vakapratyekabuddhakuśalāni sāsravāṇy anāsravāṇi vā (all of little value) Gaṇḍavyūha 500.14; anāsrava (or °śrava), of persons, Saddharmapuṇḍarīka 34.13 (read here adya me with mss. for adyeme); Lalitavistara 242.11; jñānaṃ vipulaṃ anāsravam Saddharmapuṇḍarīka 15.7; anāśra- vaṃ te caraṇaṃ Mahāvastu i.164.8, thy conduct is pure; āśravā- ṇāṃ kṣayād anāśravāṃ cetovimuktiṃ (acc. sg.) Mahāvastu iii.321.9—10; anāśravasadṛśaṃ prathamadhyānaṃ Divyāvadāna 391.16; sāśravaṃ cittaṃ Mahāvastu ii.403.13; sāśravānāṃ (den- tal n)…dhyānasamādhisamāpattīnāṃ (of the false teacher Rudraka) doṣo Lalitavistara 244.2—3; unlike anuśaya, with which it is sometimes associated or even equated (Abhidharmakośa LaV-P. v.79), it is always used with evil con- notation; in Gaṇḍavyūha 461.3—4 kalyāṇamitrādhīnāḥ…bodhi- sattvānāṃ sarvabodhisattvacaryāśravāḥ, the last [compound] contains -bodhisattvacaryā plus śravāḥ (= sravāḥ, streams; compare -praṇidhāna-śrotāṃsi, line 6), not -āśravāḥ.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-vaḥ-vā-vaṃ) Compliant, abedient. m.
(-vaḥ) 1. A promise, an engagement. 2. Distress, fatigue. 3. Fault, transgression. E. āṅ before śru to hear, ac aff.
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(-vaḥ) 1. Distress, pain, affliction. 2. Flow, issue, running, dis charge. E. āṅ before sru to go, and ac aff.
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(-vaḥ) 1. Pain, affliction. 2. Flow, issue, running, discharge. E. āṅ before sru to ooze, ghañ aff.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Āśrava (आश्रव).—i. e. ā-śru + a, adj., f. vā, Obedient.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Āśrava (आश्रव).—[adjective] obedient; [abstract] tā [feminine]
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Āsrāva (आस्राव).—[masculine] flowing out, efflux, suppuration, diarrhoea, i.[grammar] disease, bodily pain.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Āśrava (आश्रव):—[=ā-śrava] a See ā-√śru.
2) [=ā-śrava] [from ā-śru] 1. ā-śrava mfn. listening to, obedient, compliant, [Raghuvaṃśa; Daśakumāra-carita; cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
3) [v.s. ...] m. promise, engagement, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
4) [v.s. ...] [wrong reading] for ā-srava, see [column] 3.
5) Āśrāva (आश्राव):—[=ā-śrāva] [from ā-śru] [wrong reading] for ā-srāva.
6) Āsrava (आस्रव):—[=ā-srava] [from ā-sru] m. the foam on boiling rice, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) [v.s. ...] a door opening into water and allowing the stream to descend through it, [Sarvadarśana-saṃgraha]
8) [v.s. ...] (with Jainas) the action of the senses which impels the soul towards external objects (one of the seven Sattvas or substances; it is two fold, as good or evil), [Sarvadarśana-saṃgraha]
9) [v.s. ...] distress, affliction, pain, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
10) [v.s. ...] (with, [Buddhist literature]) impurity, defilement, sin
11) [v.s. ...] (with Jainas) the influence or action of body and mind and speech in impelling the soul to generate Karma.
12) Āsrāva (आस्राव):—[=ā-srāva] [from ā-sru] m. flow, issue, running, discharge, [Suśruta]
13) [v.s. ...] suppuration, [Mahābhārata]
14) [v.s. ...] pain, affliction
15) [v.s. ...] a particular disease of the body, [Atharva-veda i, 2, 4; ii, 3, 3-5]
16) [v.s. ...] the objects of sense, [Āpastamba-dharma-sūtra]
17) [v.s. ...] [according to] to some in [Atharva-veda]= ‘diarrhoea’.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
1) Āśrava (आश्रव):—[ā-śrava] (vaḥ) 1. m. A promise; distress; fault. a. Compliant.
2) Āsrava (आस्रव):—[ā-srava] (vaḥ) 1. m. Distress; flowing, discharge. Also āsrāvaḥ.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Kannada-English dictionarySource: Alar: Kannada-English corpus
1) [noun] one who carries out obediently what he is instructed; an obedient man.
2) [noun] an agreement to do or not to do something; a promise.
3) [noun] the act or an instance of breaking a social, moral or religious law; an offence.
4) [noun] the act or an instance of running or flowing.
5) [noun] a great flow of water, esp. a swift, stream; flood.
6) [noun] a favourable reception; acceptance.
7) [noun] (Jain.) a receiving of good effects of one’s past deed in the present life.
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1) [noun] a difficult situation; distress.
2) [noun] a flowing; a flow.
3) [noun] a fault; transgression; a stepping beyond moral or ethical limit.
4) [noun] (Jain.) an inflow of the effects of one’s deeds in the past life, into the present one.
5) [noun] a severe and continuous pain in the stomach.
6) [noun] the thick white liquid of rice being cooked.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Ends with: Amtahsrava.
Full-text (+51): Anashrava, Asava, Asravabheshaja, Sashrava, Garbhashrava, Asravatatva, Asravapadartha, Anasravaprakara, Pratyashrava, Ambudhisrava, Nirasrava, Picchasrava, Anhaga, Anhaya, Amritasrava, Kshatasrava, Asravin, Iryapatha, Prajnavimukta, Yoga.
Search found 31 books and stories containing Ahsrava, A-shrava, Ā-śrava, A-srava, Ā-śrāva, Ā-srava, Ā-srāva, Ashrava, Āśrava, Āsrava, Asrava, Āsrāva, Āśrāva, Asrāva; (plurals include: Ahsravas, shravas, śravas, sravas, śrāvas, srāvas, Ashravas, Āśravas, Āsravas, Asravas, Āsrāvas, Āśrāvas, Asrāvas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Jain Science and Spirituality (by Medhavi Jain)
4.6. Yoga and Karmic Bondage < [Chapter 4 - Main Theory and Practices in Jainism]
4. Nine Categories of truth (Nava Tattva) < [Chapter 6 - Spirituality in Jainism]
2. Ancient Jaina Texts < [Chapter 2 - Review of Literature]
Tattvartha Sutra (with commentary) (by Vijay K. Jain)
Verse 6.4 - Classification of influx (āsrava) < [Chapter 6 - Influx of Karmas]
Verse 6.2 - Definition of āsrava (influx) < [Chapter 6 - Influx of Karmas]
Verse 6.21 - Right belief also leads to birth as a heavenly being (vaimānika-deva) < [Chapter 6 - Influx of Karmas]
Trishashti Shalaka Purusha Caritra (by Helen M. Johnson)
Part 9: Sermon on the āsravas < [Chapter VII - Suvidhināthacaritra]
Part 18: Sermon on the Tattvas < [Chapter IV - Anantanāthacaritra]
Tattva 6: Saṃvara (methods of impeding karma) < [Appendix 1.4: The nine tattvas]
The Buddhist Path to Enlightenment (study) (by Dr Kala Acharya)
5.3. Three Stages (1): Saṃvara (Self-restraint) < [Chapter 4 - Comparative Study of Liberation in Jainism and Buddhism]
5.2. Bondage of Soul in Jainism < [Chapter 4 - Comparative Study of Liberation in Jainism and Buddhism]
The twelve Bhāvanās (reflection or thinking) < [Chapter 4 - Comparative Study of Liberation in Jainism and Buddhism]
Jainism and Patanjali Yoga (Comparative Study) (by Deepak bagadia)
Part 3.4 - Nine Elements (3): Asrava (influx of Karmic Pudgala to Atman or Jiva) < [Chapter 3 - Jain Philosophy and Practice]
Part 3.4 - Jain Metaphysics—The Nine Elements (nava-tattva) < [Chapter 3 - Jain Philosophy and Practice]
Twelve reflections (cintana-anupreksa) < [Chapter 3 - Jain Philosophy and Practice]
A study of the philosophy of Jainism (by Deepa Baruah)
Chapter V.a - Bondage (bandha) and its causes < [Chapter V - Bondage and Liberation]
Chapter III.d - Division of jaina categories or substances < [Chapter III - Categories]