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feels and seeks pleasure in fulfilling the needs of the physical body. In absence of this Mohanīya Karma, the soul experiences infinite bliss. Immediately after the complete destruction of the Mohanīya Karma, Jnānāvaraniya, Darśanāvaranīya, and Antarāya Karma also get entirely destroyed and the Arahanta state is attained by the soul. (5) Āyu (Life span in the four realms determining Karma): The fruition (Udaya) of this Karma is responsible for the life span in one of the four realms (Gati) of mundane existence [hell (Naraka), Tiryamca, human, and Deva]. The Tiryamca Gati includes five sensed animal life, and life with senses less than five, i.e., ant, mosquito, plant, etc. All celestial beings of four categories including heavenly Deva belong to Deva Gati. More about Deva Gati can be studied from Chapter 4 of Tattvārthasūtra. In absence of this Ayu Karma, there would not be any association of the soul with the physical body of any kind. (6) Nāma (Physique determining Karma): This Karma becomes instrumental in providing the physical body and its details such as the nature of organs, senses, skin, etc. For example, the difference in the color of the eyes of two persons is due to the difference in their Nāma Karma. In absence of this Karma, there would not be any association of the soul with any kind of physical body. (7) Gotra (Status determining Karma): The fruition (Udaya) of this Karma is instrumental in providing the quality of status of the family. In absence of this Karma, there would not be any high or low status.
(8) Antarāya (Hindrance causing Karma): Due to the fruition (Udaya) of this Karma, a living being experiences hindrances in pursuing charity, receiving gains, enjoying things and persons, and experiences a lack in vitality (spiritual). (B) Pradeśa Bandha (Quantity of the bonded Karma)
Let us take the same example: When we invest some money through a financial institution, then we not only choose the nature of the instruments, but we also choose the amount to be invested. At any instant, depending on the nature of the bonded Karma and the nature of the actions of mind, body, and speech, the quantity of the bonded Karma may vary. This selection of the quantity of the bonded Karma (Pradeśa Bandha) depends on the nature of actions of the mind, body, and speech. (C) Sthiti Bandha (Duration of the bonding)
Let us take the same example to understand this term: When we put money in a financial institution, for example, in the fix deposit scheme, then we also select the duration (maturity period). Similarly, the bonded Karma at the time of bonding gets bonded for a specified time period known as 'Sthiti'. This duration
