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Tattva, Reality
307
With reference to bandha we must observe the same distinctions as for ásrava: the state of consciousness in the jiva that permits the penetration of karmic matter is the bhāva-bandha while the condition of servitude of the jiva on account of this matter is the dravyabandha.84
With regard to the effects, transformations and modifications produced in the jiva by this bandha, we may say that they depend upon four factors: praksti, the nature of the particular karman; sthiti, its duration (temporal), anubhava (anubhāga), the degree of intensity of its effectiveness; pradeśa, the number of points in space occupied by the karman. Its praksti and pradeśa depend upon the yogas in question, i.e., on the activities of thought, word and body, while the sthiti and anubhava depend upon the kaşāyas, on their greater or lesser degree of intensity. 85
Prakrti-bandha operates in eight different ways: 86
- jñānāvarana-karman: it beclouds knowledge;
darśanāvarana-karman: it obscures vision; - vedaniya-karman: it arouses sensations of pleasure and pain; - mohaniya-karman: it gives rise to error, deviation, in matters of
faith or conduct; • ayu-karman: it determines the duration of life in one of the states of existence;87 • năma-karman: it determines to which of the states of life a being belongs and produces its bodily specifications; 88
84 Cf. DravSam 32.
85 Cf. ibid., 33; TS VIII, 3.
86 Cf. TS VIII, 4; TS VIII, 6-13 for particulars of each of these types of karman; cf. also TS VI, 10 for jñānadarśanāvaraņa.
87 Cf. SamSa 248-249.
88 One of the functions of nama-karman is to determine the physical constitution of beings. One of the aspects of this physical constitution is
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