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Tattvārthasūtra
basis of the inherent capacity (yogyatā) of the soul. All worldly activities are divided on these two bases - the instrumental cause and the inherent capacity. Sometimes the instrumental cause is predominant and sometimes the inherent capacity. Giving predominance to the instrumental cause, however, does not mean that the cause is the doer (kartā) of the activity. The purpose of such classification is to exhibit clearly the definitive cause of certain activities. Although the activity takes place due to the inherent capacity (yogyatā or upādāna) of the object under consideration, still there is the presence of the hetu or sādhana - in form of logical association (anvaya) and distinction (uyatireka). The presence of such hetu or sādhana is the definitive cause (nimitta) of the activity. The first four dispositions (bhāva) - aupaśamika, ksāyika, ksāyopaśamika and audāyika-are, therefore, called 'naimittika bhāva”.
Do these dispositions (bhāva) or characteristics of a single soul have subdivisions? Yes, these have subdivisions.
द्विनवाष्टादशैकविंशतित्रिभेदा यथाक्रमम् ॥२॥
उपरोक्त पाँच भाव [यथाक्रमम् ] क्रमशः [द्वि नव अष्टादश एकविंशति त्रिभेदा ] दो, नव, अट्ठारह, इक्कीस और तीन भेद वाले हैं।
These are of two, nine, eighteen, twenty-one and three kinds, respectively.
The subsidential (aupaśamika) disposition (bhāva) is of two kinds. The destructional (ksāyika) disposition is of nine kinds. The destruction-cum-subsidential (ksāyopaśamika) disposition is of eighteen kinds. The disposition (bhāva) due to the fruition of karmas - audāyika – is of twenty-one kinds. And the disposition (bhāva) due to
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