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Karmic Bondage and Kaşāyas 83 nāma karmas and yet the kevalin's body is still maintained by the rise of the residual store of nāma karma that were bound prior to attaining omniscience. Could feelings of the body not be generated through the rise of the residual store of vedaniya karmas as well.
Indeed, in his commentary on Gommaasāra Karmakānda 257 in which the causes of the four types of bondage (praksti, pradeśa, sthiti, and anubhāga) are mentioned, J. L. Jaini understands karmic bondage in the absence of passions as producing an effect. He states that when passions are entirely absent or entirely inactive, 'the duration and fruition bondages which are due to passions do not arise. ... The duration is of the simplest and shortest kind, i.e. of one-instant only. The fruition also lasts only for one instant and is therefore necessarily very intense and concentrated. The nature (prakrti) is also only of the pleasure-feeling class (sātā-vedanīya). The normal duration bondage (sthiti-bandha) is for one antarmuhūrta. This does not take place. Therefore, it is said that there is no duration bondage here'.47
There is an extensive discussion in the Dhavalā regarding sātā-vedaniya karma bound in this manner. Vīrasena states that īryāpatha karma is called the highest form of sātā because it produces happiness (sukha) that is greater than that of the devas and (ordinary) humans.48 He describes karma bound under these circumstances in terms of opposites: it is grasped and it is ungrasped, it is bound and it is unbound, it is touched and it is untouched, it is experienced and it is inexperienced.
In the absence of kasāyas, sthiti bandha is not possible. Having been modified in the form of karmic matter, in the next moment it becomes non-karmic matter. There is no sthiti bandha because it remains bound for only one moment (samaya). Because the skandhas of karma come to the soul from only one cause (nimitta), namely yoga, it is said to be small or minute (alpa) ... It is 'bādara' (large or gross) because although there
