In Jainism, Āsrav (Ashrav) means inflow of karmic pudgal (karmic matter) into the soul.

In one‑sensed beings (ekendriya jiv) – like earth‑bodied, water‑bodied, fire‑bodied, air‑bodied and plant beings – āśrav happens in a simple but definite way:

1. They have life and consciousness

- Even though they have only one sense – touch (sparśendriya), they are still jīvas. - They feel sukh–dukh (comfort–discomfort) at their own level.

1. Vibration of the soul = yoga

- Whenever there is any activity in them – - change in temperature, moisture, growth, decay, splitting, movement, etc. - This causes vibration of the soul through body and subtle mind. - Jain darshan calls this yoga (activity of mind–speech–body).

1. Attachment & aversion (rāg–dveṣ) at a very subtle level

- Even ekendriya jīvas have very mild likes and dislikes: - liking for a suitable condition (right temperature, moisture, nutrients etc.) - dislike for harmful conditions (heat, dryness, cutting, burning, crushing, etc.). - This tiny rāg–dveṣ, together with yoga, becomes the cause for āśrav.

1. How exactly āśrav happens in them

- When they enjoy or suffer through touch, and respond with subtle attachment or aversion, - the soul’s vibration pulls in karmic vargaṇās (karmic particles) from the surrounding pudgal. - This entry of karmic matter into the soul is āśrav. - When those particles stick and bind, it is called bandh (bondage).

1. Difference from many‑sensed beings

- In us (2–5 sensed beings), āśrav is strong and complex – many passions, speech, gross activities. - In ekendriya jīvas, āśrav is simple and very subtle, but it is still present and continuous as long as: - there is yoga (activity) and - even a tiny degree of rāg–dveṣ (attachment–aversion).

Both Digambar and Shvetambar traditions agree on this basic principle:

• Any jīva with yoga + kashāy / rāg–dveṣ → āśrav → bandh of karma,

For a simple explanation of āśrav and karma in general, you can read more here and a Nav Tattva overview here