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Tattvārthasūtra
unpleasant (asātā) feeling. The faith-deluding (darśanmoha) karma has the nature of wrong-belief in the reality. The conduct-deluding (căritramoha) karma has the nature of non-restraint (asamyama). The life-determining (āyuh) karma has the nature of the span of life in a particular state of existence. The name-karma (nāmakarma) has the nature of names such as the infernal being, the human being, the celestial being and the plant and animal. The status-determining (gotra) karma has the nature of high and low status. The obstructive (antarāya) karma has the nature of causing obstruction in way of giving, gaining, enjoyment, and so on. Thus, that which is the cause of such happenings or experiences is 'prakrti' or the nature. Not falling off from its nature (prakrti) is duration (sthiti). For instance, the retention of the sweetness of milk of the goat, the cow, or the buffalo, is its duration. Similarly, not deviating from the nature of noncomprehension is the duration (sthiti) of the knowledge-obscuring (jñānāvaraņa) karma. The duration (sthiti) of other karmas must be understood in the same way. The peculiar taste or experience of each karma is its fruition (anubhava). Just as the milk of the goat or the cow or the buffalo has its own peculiar taste, similarly each karma has its peculiar taste or experience as it gets to fruition (anubhava). Determining the quantity of karmas is space (pradeśa) bondage. Thus, the measure of the space-points of the karmic molecules that have turned into karmas is space (pradeśa) bondage. Vidhi' means 'kinds'. These are the four kinds of bondage. The activity (yoga) causes naturebondage (prakrtibandha) and space-bondage (pradeśabandha), and the passions (kasaya) cause duration-bondage (sthitibandha) and fruition-bondage (anubhavabandha). The diversity of bondage is due to the degree or intensity of activity (yoga) and passions (kaşāya). It has been said, “The soul, due to activity (yoga) causes nature-bondage (prakrtibandha) and space-bondage (pradeśabandha), and due to passions (kaşāya) causes duration-bondage (sthitibandha) and fruition-bondage (anubhavabandha). The soul which does not get transformed due to activity (yoga) and passions (kaşāya) or the soul that is rid of activity (yoga) and passions (kaşāya) does not undergo
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