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Jaina Philosophy and Religion
standing and knowledge) causes the bondage of sātavedaniya karma. Sātavedaniya karma is that karma the result of which is the pleasant experience or feeling.
Pain, sorrow, heart-burning, crying, killing, bewailing, each caused to oneself, to someone else or both—these are the causes of the bondage of asātavedaniya karma. Asātavedanīya karma is that karma the result of which is the painful experience or feeling.
Preaching and propagating unwholesome path, denigrating the wholesome one, ill-treating the saints and good persons, and adopting adverse attitude and behavior towards the means of spiritual welfare—these are the causes of the bondage of darśana-mohanīya karma (the karma which deludes our love for truth or our inclination towards truth).
The acutely unwholesome mental state resulting from the manifestation of passions causes the bondage of conduct-deluding (căritra-mohaniya) karma.
Too much inclination for hurting, too much accumulation of possessions, killing of the five-sensed beings, cruel mental states these are the causes of the bondage of narakāyus-karma (infernal-lifespan-determining karma).
Deceit is the cause of the bondage of tiryagāyus-karma (animal-lifespandetermining karma).
Minimum infliction of injury, minimum accumulation of possessions, softness and simplicity of nature—these are the causes of the bondage of manusyāyus-karma (human-lifespan-determining karma).
Self-control of moderate degree, self-control accompanied with attachment, childish austerity, refraining from evil acts out of compulsionthese are the causes of the bondage of devāyus-karma (celestial-lifespandetermining karma).
Straightforwardness, softness, truthfulness, healing dissensions-these are the causes of the bondage of auspicious personality-determining karma (śubha-nama-karma).
The opposite of the just-mentioned features—that is, crookedness, hardheartedness, untruthfulness, creating and fostering dissensions, roguery, cunningness and treachery—these are the causes of the bondage of inauspicious personality-determining karma (aśubha-nāma-karma).
Condemning oneself, praising others, turning a blind eye towards one's own merits, displaying one's own shortcomings, humility and non-arrogance—these are the causes of the bondage of the high-status-determin
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