Bandha, "bondage," is when the soul, by the influence of "false intuition," "non-indifference," "carelessness," and "sin" (kasháya), and also by the force of yoga, assumes various bodies occupying many parts of space, which enter into its own subtile body, and which are suited to the bond of its previous actions. As has been said—
"Through the influence of sin the individual soul assumes bodies suitable to its past actions, this is, 'bondage.'"
In this quotation the word "sin" (kasháya) is used to include the other three causes of bondage as well as that properly so termed. Váchakáchárya has thus enumerated the causes of bondage: "The causes of bondage are false intuition, non-indifference, carelessness, and sin."
(a) "False intuition" is twofold,—either innate from one's natural character, as when one disbelieves Jaina doctrines from the influence of former evil actions, irrespectively of another's teaching,—or derived, when learned by another's teaching.
(b) "Non-indifference" is the non-restraint of the five senses, and the internal organ from the set of six, earth, &c.
(c) "Carelessness" (pramáda) is a want of effort to practise the five kinds of samiti, gupti, &c.
(d) "Sin" consists of anger, &c. Here we must make the distinction that the four things, false intuition, &c., cause those kinds of bondage called sthiti and anubháva; yoga [or ásrava] causes those kinds called prakṛiti and pradeśa.
"Bondage" is fourfold, as has been said: "Prakṛiti, sthiti, anubháva, and pradeśa are its four kinds."
1. Prakṛiti means "the natural qualities," as bitterness or sweetness in the vimba plant or molasses. This may be subdivided into eight múla-prakṛitis.[77]
Thus obstructions (ávaraṇa)[78] cloud the knowledge and intuition, as a cloud obscures the sun or a shade the lamp. This is (a) jnánávaraṇa, or (b) darśanávaraṇa. (c) An object recognised as simultaneously existing or non-existing produces mingled pleasure and pain, as licking honey from a sword's edge,—this is vedaníya. (d) A delusion (mohaníya) in intuition produces want of faith in the Jaina categories, like association with the wicked; delusion in conduct produces want of self-restraint, like intoxication. (e) Áyus produces the bond of body, like a snare.[79] (f) Náman, or "the name," produces various individual appellations, as a painter paints his different pictures. (g) Gotra produces the idea of noble and ignoble, as the potter fashions his pots. (h) Antaráya produces obstacles to liberality, &c., as the treasurer hinders the king by considerations of economy.