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TATTVĀRTHA SŪTRA
the case of darśanamohanīya karma. 14.
The acute mental state resulting from the manifestation of kasāya is cause-of bondage in the case of caritramohanīya karma. 15.
Too much infliction of injury and too much accumulation of possession—these are cause-of-bondage in the case of narakāyus. 16.
Deceit is cause-of-bondage in the case of tiryagāyus. 17.
Meagre infliction of injury, meagre accumulation of posession, softness and simplicity of nature—these are causeof-bondage in the case of manusyāyus. 18.
To be devoid of śīla (i.e. the subsidiary vows of discipline), to be devoid of vrata (i.e. the chief vows of discipline)', as also the just mentioned features 'meagre infliction of injury etc.—these are cause-of-bondage in the case of all ayus whatsoever. 19
Disciplined-life-yet-accompanied-by-attachment, life of discipline-cum-indiscipline, refraining from evil acts out of compulsion, childish penance—these are cause-of-bondage in the case of devāyus2. 20.
1. According to the Digambara tradition this aphorism means that lack of śīla and lack of vrata-these two features ordinarily cause the bondage of the three types of ayus nāraka etc. while the same features as belonging to the human beings born in a bhogabhumi cause the bondage of devāyus as well. It is in this sense that mention is here made of the cause-of-bondage appropriate to devāyuș, a subject matter not touched upon in the Bhāsya. However, in the Vrtti to this Bhāsya the author has thoughtfully taken note of this shortcoming of the Bhāsya and has requested the learned readers to make it good on the basis of the scriptural texts.
2. In the Digambara tradition apart from the causes-of-bondage appropriate to devāyus enumerated in the present aphorism another one is mentioned and for that the present aphorism is followed by another one-viz. samyaktvam ca. According to this tradition this new aphorism means that samyaktva is the cause-of-bondage in the case of ayus that pertains to the deities residing in the kalpas saudharma etc. The Bhāsya
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