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Umāsvāti's Jainism 65 preparation for it and commmencement of it, by activity, doing, causing it to be done, and approval of it, and issuing from the passions, which are three, three, three and four respectively. [Tattvārtha Sūtra 6:8 (9)]55 (These are the causes of
the influx of karma in general; specific types of karma · have, of course, the same general causes but also have specific causes which are subtypes of the general causes.)56
With the help of the commentaries,57 Tattvārtha Sūtra 6:8 (9) can be presented in a schematic form (see Table). The notably new thing about this schema or formulation, compared with those associated with its component parts (which, as we have seen, are scattered throughout the early Svetāmbara canon), is that whichever way one reads it, left to right or right to left, passion (kasāya) is instrumental in causing violence, and thus äsrava and bondage. Note that nothing is said here of action without passion; it is clear that for Umāsvāti ārambha means premeditated, violent action (himsā). In other words, the action which binds is violent action engendered by passions; from which it may be inferred that passionless, non-violent action does not bind (although it does cause an influx of matter into the soul in the form of iryāpatha karma). And it is clear from Tattvārtha Sūtra 6:4-6 that this enumeration of the 108 ways in which influx can be caused to a jīva refers specifically to the person who is actuated by passions (sakaṣāya) (Tattvārtha Sūtra 6:4).
This is further clarified by the Sarvārthasiddhi on Tattvārtha Sūtra 6:8 which, taking for its example 'bodily impulsion' (kāya-samrambha), i.e. the determination to do violence through bodily activity (one of the three yogas),
555. A. Jain's trans., p. 172, fn. 1, with minor alterations of: adyam samrambhasamārambhārambhayogakrtakāritānumatakasāyavisesais tristristriścatuścaikaśaḥ [TS 6:8 (9)]. 56 See TS 6:10f. 57 See SS, J.L.Jaini (1920), Sukhlalji (TS 1974).
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