Book Title: Tattvartha Sutra
Author(s): Vijay K Jain
Publisher: Vikalp Printers

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Page 341
________________ अध्याय-८ (kaşāya) and the quasi-passions (nokaṣāya). But the difference is not relevant here, so these are grouped together. Activities (yoga) are of thirteen kinds. Mental activities (manoyoga) are four, namely, true, false, both true and false, and neither true nor false. Speech-activities (vacanayoga) also are four. Bodily activities (kāyayoga) are five. These make up thirteen. Activities (yoga) are also of fifteen kinds as it is possible for the accomplished ascetic in pramattasamyata guṇasthāna to attain the two activities of the āhārakakāyayoga and the āhārakamisrakāyayoga. Negligence (pramāda) is of several kinds. It is with regard to the fivefold regulation of activities, threefold selfcontrol, eight kinds of purity, ten kinds of moral virtues, and so on. These-wrong-belief (mithyādarśana), non-abstinence (avirati), etc. - are the five causes of bondage, whether concurrently or severally. In case of the wrong-believer (mithyādụsti) all the five causes operate. In case of those in the second (sāsādanasamyagdrsți), the third (samyagmithyādęsti) and the fourth (asamyatasamyagdrsti) guņasthāna, the four causes commencing from non-abstinence (avirati) operate. In case of those in the fifth (samyatāsamyata) guṇasthāna, combination of non-abstinence (avirati) and abstinence (virati), negligence (pramāda), passions (kaşāya) and activities (yoga) operate. In case of the ascetic in the sixth (pramattasamyata) guṇasthāna, the three, negligence (pramāda), passions (kaşāya) and activities (yoga) operate. In case of the ascetic in the seventh (apramattasamyata), the eighth (apūrvakaraņa), the ninth (aniurttibādarasāmparāya) and the tenth (sūkşmasāmparāya) guṇasthāna, only two, activities (yoga) and passions (kasāya), operate. In case of the ascetic in the eleventh (upaśāntakaṣāya), twelfth (kşīņakaṣāya) and thirteenth (sayogakevalī) guṇasthāna, only one, activities (yoga), operate. In the last stage-ayogakevalī- there is no cause for bondage. The causes of bondage (bandha) have been described. The next sūtra explains bondage (bandha). . . . . . . . . . . . . . . . . . . 309

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