Central Theme: Karma bandhan does not begin only when an action is performed. A deeper chain operates: wrong drishti distorts what the jeev considers desirable or harmful, lack of restraint allows those tendencies to continue, pramada removes vigilance, kasaya gives emotional force to the intention, and yoga attracts the karma particles through mana, vachan and kaya.

Important distinction: The karmic basis mentioned under each subtype is not a deterministic explanation. Karma may provide a tendency, obstruction, capacity or situation through its uday, but the present parinam and purusharth of the jeev determine whether that condition develops into raga, dwesh, kasaya and further bandhan.

• आत्मा के पास पुद्गल को आकर्षित करने की कोई शक्ति नहीं है, किंतु एक माध्यम है उसके पास, जिसके द्वारा वह पुद्गल को आकर्षित करती है। वह माध्यम है भावकर्म या आस्रव।

The 5 buckets

There are 5 Major buckets of Asrav, but they are all interconnected so cannot be studied in isolation.

1. Mithyatva

Irrationality and a deluded world view

Due to : Karma Types and Subtypes#4.1. Darshan Mohaniya Karma (Faith / Worldview Deluding) - 3

The deluded world view is the misunderstanding as to how this world really functions on account of one-sided perspectives, perverse viewpoints, pointless generalisations and ignorance. It distorts the jeev's understanding of what is real, beneficial and worth pursuing.

Cause -> Effect: Wrong understanding -> wrong value judgement -> distorted intention -> raga or dwesh -> karmic activity.

10 Subjects of Mithya Darshan

These are the matters on which jeev can have mithya darshan:

1. Dharma ko adharma samajhna
2. Adharma ko dharma samajhna
3. Marga ko kumarga samajhna
4. Kumarga ko marga samajhna
5. Jiva ko ajiva samajhna
6. Ajiva ko jiva samajhna
7. Sadhu ko asadhu samajhna
8. Asadhu ko sadhu samajhna
9. Mukta ko amukta samajhna
10. Amukta ko mukta samajhna

5 Forms of Mithya Darshan

Each of the above mentioned 10 mithyatva can have different forms as below:

1. Ekanta Mithyatva

• One-sided or absolute viewpoint.

• A partial aspect of reality is treated as the complete truth.

• Possible inner causes:

  • Fear of ambiguity or Need for certainty.
  • Attachment to one's own viewpoint.
  • Maan regarding one's knowledge.

• Possible karmic basis:

  • Darshan Mohaniya Karma can distort drishti and make a limited viewpoint appear absolutely correct.
  • Maan Kasaya can strengthen attachment to one's own opinion.
  • Gyanavarniya Karma may contribute to incomplete understanding.

• Cause -> effect:

  • Limited understanding + attachment to viewpoint -> rigidity -> inability to see other aspects -> conflict -> raga and dwesh.

• How to curb:

  • Understanding Nay
  • Swadhyaya.
  • Ask: "What aspect am I not seeing?"

2. Viparita Mithyatva

• Seeing reality contrary to its actual nature.
• Harmful may appear beneficial.
• Temporary may be treated as permanent.
• External objects may be treated as the ultimate source of happiness.
• Possible inner causes:
  • Deluded understanding.
  • Habitual conditioning.
  • Strong raga towards desired objects.
  • Lack of tattva knowledge.
• Possible karmic basis:
  • Darshan Mohaniya Karma can produce wrong shraddha regarding what is beneficial or spiritually valuable.
  • Gyanavarniya Karma can obstruct clear knowledge.
  • Charitra Mohaniya Karma can reinforce attachment towards wrongly perceived sources of happiness.
• Cause -> effect:
  • Wrong understanding of happiness -> pursuit of external objects -> attachment -> fear of loss -> lobh and dwesh.
• How to curb:
  • Tattva chintan.
  • Samyak shraddha.
  • Swadhyaya.
  • Anitya bhavana.
  • Study of dravya, guna and paryaya.

3. Vinaya Mithyatva

• Wrong or indiscriminate reverence.
• Respect itself is not Mithyatva.
• The problem arises when reverence replaces discrimination.
• Possible inner causes:
  • Desire for certainty.
  • Dependence on authority.
  • Fear of questioning.
  • Social conditioning.
• Possible karmic basis:
  • Darshan Mohaniya Karma can distort spiritual discrimination.
  • Maan kashay (Pride) may create attachment to one's group, tradition or authority.
  • Gyanavarniya Karma may contribute to failure to distinguish tattva from atattva.
• Cause -> effect:
  • Blind reverence -> suspension of viveka -> acceptance of wrong drishti or conduct.
• How to curb:
  • Tattva-based examination.
  • Viveka.
  • Swadhyaya.
  • Respect without blind acceptance.

4. Sanshaya Mithyatva

• Persistent doubt regarding fundamental spiritual truth.
• Doubt prevents stable shraddha and commitment.
• Possible inner causes:
  • Incomplete understanding.
  • Conflicting beliefs.
  • Lack of direct examination.
  • Fear of committing to one path.
• Possible karmic basis:
  • Darshan Mohaniya Karma can prevent stable right shraddha.
  • Gyanavarniya Karma can obstruct clear understanding.
  • Antaraya Karma may obstruct effective spiritual effort, though it does not directly create doubt.
• Cause -> effect:
  • Doubt -> unstable shraddha -> weak commitment -> inconsistent purusharth.
• How to curb:
  • Systematic swadhyaya.
  • Inquiry.
  • Tattva chintan.
  • Dharma dhyan.

5. Agyan Mithyatva

• Ignorance or absence of right understanding.

• The jeev lacks sufficient knowledge to discriminate between tattva and atattva.

• Possible inner causes:

  • Lack of study
  • Lack of reflection.
  • Unexamined assumptions.
  • Pramada towards spiritual learning.

• Possible karmic basis:

  • Gyanavarniya Karma directly obscures knowledge.
  • Darshan Mohaniya Karma can distort the acceptance and interpretation of reality.

• Cause -> effect:

  • Ignorance -> unconscious assumptions -> distorted understanding -> distorted intention

• How to curb:

  • Swadhyaya.
  • Inquiry.
  • Tattva chintan.
  • Dharma dhyan.
  • Reflection and direct observation

2. Avirati

Avirati means lack of restraint. The jeev does not voluntarily refrain from activities towards which it has attachment or habitual inclination.

Due to : Karma Types and Subtypes#4.2. Charitra Mohaniya Karma (Conduct Deluding) - 25

Cause -> Effect: Desire or tendency -> lack of restraint -> repeated activity -> stronger tendency -> continued asrava and bandhan.

Curb it by :

• Samvar
• Titiksha - 22 parishay

Prithvikaya, Apkaya, Teukaya, Vayukaya, Vanaspatikaya, Trasakaya Avirati

• Lack of restraint regarding harm to earth/water/fire/air/plant/mobile -bodied jivas.
• Possible inner causes:
  • Convenience.
  • Lack of awareness.
  • Consumption without considering necessity.
  • Anger.
  • Fear.
  • Convenience.
  • Exploitation.
  • Indifference.
• Possible karmic basis:
  • Charitra Mohniye may contribute through attachment and lack of restraint.
  • Pramad may allow unnecessary activity to continue.
  • Vedniye Karma may provide unpleasant experiences that act as a trigger.
• How to curb:
  • Ahimsa bhavana.
  • Conscious use of resources, Minimalism
  • Avoid unnecessary destruction.
  • Samiti and vigilance.
  • Maitri bhavana.
  • Conscious restraint before reacting.

Indriya Avirati

• Unrestrained attachment towards pleasant touch/Smell/taste/sight/sound .

• Possible inner causes:

  • Desire for pleasure.
  • Habitual sensory seeking.
  • Fear of discomfort.

• Possible karmic basis:

  • Charitra Mohniye through raga.
  • Sata vedniye Karma may provide pleasant feeling as a condition for attachment.
  • Nama Karma provides sensory capacity.

• Cause -> effect:

  • Pleasant sensation -> raga -> desire for repetition -> dependence.

• How to curb:

  • Indriya samyam.
  • Observation of vedana.
  • Voluntary limitation.

Parigraha related Avirati

• Inability to restrain possessiveness and attachment towards possessions.

• Possible inner causes:

  • Insecurity.
  • Fear of loss.
  • Desire for status.
  • Sense of incompleteness.

• Possible karmic basis:

  • Lobh/ Bhay under Charitra Mohaniya Karma is the primary direct karmic basis.
  • Maan may contribute when possessions become part of identity.
  • Antaray Karma may become a nimitt when obstruction intensifies greed or frustration.

• Cause -> effect:

  • Acquisition -> attachment -> fear of loss -> more lobh -> further acquisition.

• How to curb:

  • Aparigraha.
  • Pariman.
  • Dana.
  • Voluntary limitation.

3. Pramada

Pramada means spiritual negligence or loss of vigilance. Knowledge and vows may exist, but awareness is absent when the actual situation arises.

Due to : [[Karma Types and Subtypes#4.2. Charitra Mohaniya Karma (Conduct Deluding) - 25

Cause -> Effect: Loss of awareness -> automatic tendencies take control -> kasaya enters unnoticed -> harmful activity -> bandhan.

4. Kasaya

Kasaya gives force and intensity to karma bandhan.

Due to Kashay and No-kashay

Primary karmic basis: The direct karmic basis of Krodh, Maan, Maya, Lobh and the nine Nokasaya is Charitra Mohaniya Karma.

Important distinction: Vedaniya, Antaraya or other karmas may create a condition, pleasure, pain or obstruction. They do not mechanically force the jeev to respond with a particular Kasaya.

5. Yoga

Yoga is the activity of mana, vachan and kaya. It is the channel through which inner bhava becomes active.

Important distinction: Kasaya colours and intensifies activity. Yoga is the activity itself.

How the five causes connect

• Mithyatva:

  • What wrong drishti is shaping the jeev's understanding?

• Avirati:

  • Where is the jeev unwilling or unable to establish restraint?

• Pramada:

  • Where does awareness disappear and automatic tendencies take over?

• Kasaya:

  • What passion is colouring and intensifying the intention?

• Yoga:

  • Through which activity of man, vachan or kaya does that bhava become active?

The complete causal chain

• Karmic uday and external nimitt provide tendencies, capacities, experiences or obstructions.

• Mithyatva can distort how those experiences are interpreted.

• Distorted interpretation can create raga and dwesh.

• Avirati allows the tendency to continue without sufficient restraint.

• Pramada removes vigilance at the critical moment.

• Kasaya gives emotional force to the intention.

• Yoga expresses that intention through mana, vachan and kaya.

• Yoga coloured by Mithyatva and Kasaya -> Asrava.

• Asrava under conditions of attachment -> Karma Bandhan.

Practical framework for identifying the cause of bandhan

When a problematic intention arises, trace it backwards:

• What am I doing?

  • Yoga.

• What emotion or passion is driving it?

  • Kasaya.

• Why did I fail to stop myself?

  • Avirati.

• Where did awareness disappear?

  • Pramada.

• What belief made this seem desirable, necessary or justified?

  • Mithyatva.

• What karmic tendency, experience or obstruction may be acting as a condition?

  • Examine possible karmic basis.

The aim is not to explain every reaction by saying "my karma made me do it." Karma may explain the tendency or condition, but present bhava determines the present response. The practical purpose of this framework is to trace bandhan backwards until the point where purusharth can interrupt the chain.