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CHAPTER SIX
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The crookedness of acts and causing false behaviour (alternatively, creating dissensions)—these are cause-ofbondage in the case of aśubhanāma karma. 21.
The opposite of the just-mentioned features—that is, the straightforwardness of acts and causing genuine behaviour (alternatively, healing a dissension)—these are cause-ofbondage in the case of śubhanāma karma. 22.
Purity of inclination, respectful attitude towards things highly spiritual, non-violation of śīla and vrata, everwakefulness as to the acquisition of knowledge regarding verities, ever present fear of worldly joys, renunciation as per one's capacity, penance as per one's capacity, providing means of easement to the fourfold religious order-particularly the order of monks, offering services to the competent personages, feeling of devotedness towards a tirtharkara, preceptor, a highly learned personage, a scriptural text, not missing a performance of the daily religious service designated avasyaka, to cultivate the path of mokṣa and to make others traverse it, feeling of disinterested love towards the co-religionists—these are cause-of-bondage in the case of tīrthankaranāmakarma. 23.
To condemn others, to praise oneself, to turn a blind eye towards even existing merits of others, to make a display of even the non-existing merits in oneself—these are cause-ofbondage in the case of nīcagotra karma. 24.
The opposite of the just mentioned features—that is, to condemn oneself, to praise others, to make a display of one's own shortcomings, to turn a blind eye towards one's own merits—as also humility and non-arrogance—these are causeof-bondage in the case of ucсagotra-karma. 25.
To cause obstruction to others engaged in the task of donation etc. is cause-of-bondage in the case of antarāya karma. 26.
makes no mention of it. Even so, the author of the Vrtti to the Bhāsya has included samyaktva too in the list of additional causes-of-bondage enumerated by him in this connection.
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