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THE ETHICAL CATEGORIES
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nant influence of passion in addition to the yogas are the causes of bandha. Yoga aided by passions attract fresh particles of karma and these get transformed into particles of karma and binds the jīva.
In regard to bandha also two stages are discernible, the bhāva bandha stage and the dravya bandha stage. Passions (kaşāyas) like anger and pride stir consciousness and karmas create a peculiar kind of bondage known as bhāva bandha. After this there is the actual contact of the karmic particles with jīva and this results in dravya bandha.
Bandha is considered to be of four kinds : praksti--bandha (type-bondage), pradeśa-bandha (space-bonda e), sthiti-bandha (duration-bondage) and anubhāga-bandha (intensity of fruition bondage). Of these the first is the result of transformation of matter into kārmic particles due to the vibratory activity of the soul. It is mainly of eight types and these have been considered already. The pradeśa-bandha is logically the next type of bandha to be considered. Once there is the affection of the jīva by the various types of karma, karma-particles occupy the various spacepoints (pradeśas) of the soul-virtually making it impossible for the soul to escape from the clutches of karma. This type of bondage as well as the previous type are due to yoga? The third type, the sthiti-bandha refers to the fact that there is an incessant inflow of the kārmic particles and that there is a definite timeduration for the defilement to take place. As a result of the continuous flow of kārmic particles the kārmic particles get the potency to fructify and this results in the various types of experiences that the jīva has. The differences in the intensity of the experiences are due to the differences in their potencies created due to the different 'time-intervals' that lapse... This is the significance of the last type of bandha. The third and the fourth types are considered to result from passions. 8
Samvara : This is the process of reversing the flow of the kārmic particles to effectively prevent the pollution of the soul.' Like the process of äśrava, saṁvara is also considered to be of two
6 Tattvārtha-Sūtra, VIII. 2-3 7 Saryārthasiddhi, VIII. 3 8 Ibid 9 Tattvārtha-Sūtra, IX. 1
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