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244
TATTVĀRTHA SŪTRA
are extremely acute, when there is constant indulging in violent and cruel acts, when the property of another person is snatched away, when there is an excessive attachment for worldly enjoyments—then there operates a cause-of-bondage for the narakāyus karma. 16.
The Nature of the Causes-of-bondage Obtaining in the Case of the Tiryagāyus-karma :
A ramified act of deception or harbouring a crooked feeling is deceit. For example, in the name of preaching things religious to introduce sheer falsity and propagate them with a selfish motive, to keep one's life devoid of disciplined conductthese and similar acts are called deceit which constitutes cause-ofbondage for the tiryagāyus karma. 17.
The Nature of the Causes-of-bondage Obtaining in the Case of the Manusyāyus-karma :
To reduce the tendency to inflict injury and that to accumulate possession, to exhibit softness and simplicity out of one's very nature—that is, without an external motivation—these constitute cause-of-bondage for manusyāyus karma. 18.
The Common Causes-of-bondage Obtaining in the Case of the Above Three types of Ayus-karma :
Apart frorn the various separate causes-of-bondage just enumerated for the three types of ayus-karma-viz. nāraka, manusya and tiryak—there are certain causes-of-bondage that commonly obtain in the case of all the three. It is these latter that are enumerated in the present aphorism; they are to be devoid of śīla and to be devoid of vrata.
(1) The five chief regulations non-violence, truth etc., are called vrata. (2) The subsidiary vratas that are observed with a view to buttressing those chief vratas are called śīla-e.g. the three guņavratas and four śikṣāvratas. Similarly, the renunciation of anger, greed etc., which one resorts to for the sake of the observation of those very vratas is also called śīla.
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