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BANDHA
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(3) vedaniya, i.e., the class of prakritis (energies) which determine and regulate the experiencing of pleasure and pain;
(4) mohanīya, that is to say, the forces which produce delusion;
(6) üyult, or the prukritis which determine the duration of the association of the soul with the body of gross matter;
(6) nāma, or the forces which organise the body and its limbs;
(7) gotra, or the energies which determine the family, surroundings, position and the like, of individuals; and
(8) antarūya, or the group of forces which interfere with our doing what we should like to do.
As flesh, blood, muscles, bones, marrow and the like are formed from the same food, so are the different kinds of karmic energies engendered from the molecules of matter absorbed by the soul through asrara.
Of these eight kinds of karmas, the first, second, fourth and eighth are called ghātiyā (lit. that which destroys), because they obstruct the natural qualities of spirit, and the remaining four aghātiyā (a=not+ ghātiya) because of their not interfering with those attributes. The former are, moreover, regarded as inimical to the jīva, because they are the most difficult to be destroyed, while the latter can be burnt up speedily.
We now proceed to descrile the number and nature of energies comprised in each of these eight groups of karmas.
I. The jñānāvaraṇīya class comprises five energies, namely: (i) that which obscures knowledge derived through the senses 1
(mati jñāna); (ii) that which interferes with knowledge based on the interpreta- 2
tion of signs (śruta jñāna); (iii) that which obstructs clairvoyance (avadhi jñāna); (iv) that which debars one from telepathic knowledge (manaḥ- 4
paryaya Jñāna); and (v) that which prevents omniscience (kevala jñāna) from manifesto 5
ing itself.
