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relation to the origin of pleasure and pain is like the licking of honey on the edge of the razor. The causality of mohaniya karma in relation to obscuration of Sraddhā in Tattvārtha is analogous to the society of a wicked person. The mohaniya karma and its causality in non-restraint in relation to character or conduct is like intoxication due to the action of wine.
The causality of Āyușa (the term of life) in causing bondage to the body is like water. The causality of Gotra in causing the sense of high and low is like a potter. Donation etc. being the cause of obstacles is the nature of Antarāya. It is like the Superintendent of the treasury. This prakstibandha is of eight kinds depending on the origin and nature of Dravya Karma. It has been described by Umāsvātil in the fourth sūtra of chapter VIII. Its varieties are mentioned in Sūtra V.2 This is a very elaborate discussion of Vidyānanda and others have dealt with it at length. .
Prakrtibandha has been done. The intermingling of the Karmic material particles in the spaces of the Ātmā is known as Pradeśabandha. We have spoken of yoga above. This is also called Asrava or 'influx. Samvara is a technical term which means restraint, an account of which the Karmic matter is unable · to enter the Ātmā. This saṁvara comes under gupti, samiti etc. Out of these gupti means Ātmagopana. On account of there being no cause of sañcāra, it is threefold based on body, speech and mind. The Samiti on the other hand means giving up of violence to sentient creatures. This is of five kinds which has been described by Hemacandra Jaina in detail. It is for this reason that Samvara is so called as it checks the inflow of the stream. The ancient teacher says that Asrava is the cause of
samsāra ( Bhava ) and samvara is the cause of mokşa i. e. s'emancipation.
From the above it seems that Asrava and Samvara represent two functions in relation to karma but it must be remembered
1. Tattvärtha Sūtra, VIII. 4, 2, Ibid., VIII, 5,
