आस्रव के कारण
By प्रो. महेन्द्रकुमार जैन, न्यायाचार्य
Summary
The text defines various types of suffering and their causes according to Jain philosophy, specifically from the Tattvartharajavartika. It explains that sorrow, grief, torment, crying, violence, and lamentation arise from the influx of asata vedaniya karma (unpleasant feeling karma). Sorrow (duhkha) is described as a painful transformation resulting from external causes like contact with opposing substances, separation from the desired, union with the undesired, or harsh words, combined with the rise of asata vedaniya. Grief (shoka) occurs when there is a separation from a benefactor, such as a relative, leading to anxiety, distress, and mental agitation due to the rise of specific moha karma. Torment (tapa) is an intense internal burning or remorse arising from insults or hearing harsh words, causing a disturbed mind. Crying (akrandana) is expressed through tears, lamentation, and physical agitation caused by torment. Violence (vadha) is defined as the severance of life, senses, strength, and breath from one another. Lamentation (paridevana) is a sorrowful wailing filled with compassion, aimed at oneself or others, and rooted in intense affliction. These states are considered causes of the influx of asata vedaniya karma, occurring within oneself, in others, or in both.
Conclusion
The document systematically defines the causes and manifestations of suffering (duḥkha) within the Jain framework of āsrava (influx of karma). It identifies specific emotional and physical outcomes—grief (śoka), torment (tāpa), wailing (ākrandana), violence (vadha), and lamentation (paridevana)—as arising from the rise of asātāvedanīya (unpleasant feeling) karma, triggered by external factors like contact with hostile objects, separation from loved ones, or harsh speech. These definitions clarify how internal mental states and external events interact to produce karmic bondage. The implications are significant for Jain soteriology: understanding these precise mechanisms allows practitioners to recognize the sources of suffering and cultivate detachment, thereby preventing further karmic influx. Ultimately, the text underscores that liberation requires not only ethical conduct but also deep introspection into the psychological and emotional processes that perpetuate saṃsāra, offering a roadmap for transforming pain