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TATTVĀRTHA SŪTRA
possession of highly effective instruments another in possession of ordinary ones; then it is likely that karmic bondage in the case of the former is relatively more acute, for being in possession of highly effective instruments he is more imbued with a certain type of impulsiveness.
Though the present aphorism lays down that when inspite of the sameness of an external asrava there is a difference as to the resulting karmic bondage the cause lies in the difference obtaining as to exertion, adhikaraṇa etc., yet in point of fact the chief cause for a difference as to karmic bondage is the acutenes or' mildness of the accompanying mental state of the form of passion But even when the fact of acting knowingly or unknowingly or a difference as to energy acts as a cause of the difference as to karmic bondage that too happens owing to a difference as to the accompanying mental state of the form of passion. Similarly, when it is said that a difference as to karmic bondage is due to a difference as to the instrument employed, then too the statement should be understood to mean that the difference in question is due to a difference as to the accompanying mental state of the form of passion. 7.
The Two Types of Adhikarana :
Adhikaraṇa is of the form of jīva and ajīva. 8.
The first—that is, adhikarana of the form of jīva—is of three types depending on whether it is of the form of samraṁbha, samārambha or ārambha, of three types depending on a difference of the yoga concerned, of three types depending on whether it is krta, kārita or anumata, of four types depending on a difference of the kaṣāya concerned. 9.
The second-that is, adhikarana of the form of ajīva is of the form of nirvartanā, niksepa, samyoga and nisarga, they being respectively of two, four, two and three types. 10.
All acts, whether good or evil, are accomplished through the instrumentality of jīva as well as ajīva. Nothing can be done by a jīva alone or an ajīva alone. Hence both jīva and ajīva are
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