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TATTVĀRTHA SŪTRA
beating, killing and to take joy in the same when performed by others.
(2) Pārigrahikīkriyā—action undertaken with a view to preventing the destruction of one's acquisitions.
(3) Māyākriyā—to deceive others in respect of qualifications like jñāna, darśana etc.
(4) Mithyādarśanakriyā—if there be a person who indulges in himself performing and making others perform acts befitting a mithyādrsti, then to praise him by saying to him 'yes, you are right and thus to further confirm him in his mithyātva.
(5) Apratyākhyānakriyā—under the influence of the karmas destructive of samyama or dicipline not to refrain from performing evil acts.
Of the kriyās included in the above five pentads—each containing five members—there is only one--viz. īryāpathakriyathat is not āsrava for a samparāyīka karma; as for the remaining ones since they are all impelled by kaşāya they are all cause-ofbondage for sāmparāyika karma. And when all these kriyās are here called asrava for a sāmparāyika karma that is done simply because most of them (really, all of them except the īryapathiki) are in fact so. Again, even though in the case of the avratas, the operation of indriyas, and the above enumerated kriyās the capacity to cause bondage really belongs to the accompanying attachment and aversion-and so really speaking, attachment and aversion are the only cause-of-bondage for a sāmparāyika karmayet they are mentioned as a cause-of-bondage apart from kasāyas simply in order to make it clear as to what operations born of kasāyas are chiefly met with in .practical life and as to what operations should be sought to be prevented by one desirous of samvara—that is protection against the karmic inflow. 6.
Even When the Cause-of-bondage is the Same there Being a Peculiarity in Karmic Bondage Depending on a Difference in the Accompanying Mental State :
There is a peculiarity in it—that is, in karmic bondage
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