Page:The Heart of Jainism (IA heartofjainism00stevuoft).djvu/169

 FUNDAMENTAL TRUTHS 141 would enter if one should go further and act contrary to the spirit of the vow. Similarly karma is acquired by faihng to take, or offending against, the spirit of the vow against lying, thieving, coveting and acting unchastely. Karma will also flow into any soul which has allowed The three either mind, speech, or body to become too entangled with °^^* a material object. If the mind is taken up with meditation on a Tirthankara or on a Siddha, the influence is good, and a favourable channel {Suhha dsrava) is opened up, through which, instead of karma, merit (punya) flows into the soul ; but if the mind is occupied with an evil thought (e. g. if such and such a merchant dies, I shall get his wealth), a bad channel is opened, and through this bad channel {Asubha dsrava) evil karma enters. In the same way there is a subha and asubha asrava of speech : by repeating the name of Siddha or the Pafica Paramesvara merit is acquired, but by evil or abusive speaking bad karma enters the soul. Finally, if one saves life, for example, by bodily exertion, it is subha asrava, whilst killing is, of course, asubha asrava. Besides these seventeen major channels or asrava, there The are twenty-five minor ways by which karma is acquired, twenty- all of them connected with action. If one is not careful minor about the movements of one's body, an injury may be Asrava. inflicted on some person or thing [Kdyiki dsrava) and evil karma acquired, and the same thing may happen through the careless use of weapons {Adhikaranikl), or through hatred [Pradvesiki], or intentionally (Paritdpanikl), or some prana {Prdrtdtipdtikl) may be injured. Again, by beginning to build a house or to till a field some insect life may be hurt [Aram- bhikt), or by gathering together great stores of grain, cattle, or wealth covetousness may arise [Pdrigrahikt) and give birth to karma. One might do some one an injury through deceit {Mdydpratyayiki), or acquire evil karma by acting contrary to the dictates of Mahavira and obeying the commands of some false faith [Mithyddarsanapratyayiki). Through omitting to take a vow to go to a certain place (e. g.