Thus is the prakṛiti-bandha eightfold, being denominated as the eight múla-prakṛitis, with subdivisions according to the different actions of the various subject-matter.
And thus has Umáswáti-váchakáchárya[80] declared: "The first kind of bandha consists of obstructions of the knowledge and the intuition, vedaníya, mohaníya, áyus, náman, gotra, and antaráya;" and he has also reckoned up the respective subdivisions of each as five, nine, twenty-eight, four, two, forty, two, and fifteen. All this has been explained at full length in the Vidyánanda and other works, and here is omitted through fear of prolixity.
2. Sthiti. As the milk of the goat, cow, buffalo, &c., have continued unswerving from their sweet nature for so long a period, so the first three múla-prakṛitis, jnánávaraṇa, &c., and the last, antaráya, have not swerved from their respective natures even through the period described in the words, "sthiti lasts beyonds crores of crores of periods of time measured by thirty ságaropamas."[81] This continuance is sthiti.
3. Anubháva. As in the milk of goats, cows, buffaloes, &c., there exists, by its rich or poor nature, a special capacity for producing[82] its several effects, so in the different material bodies produced by our actions there exists a special capacity (anubháva) for producing their respective effects.
4. Pradeśa. The bandha called pradeśa is the entrance into the different parts of the soul by the masses, made up of an endless number of parts, of the various bodies which are developed by the consequences of actions.
Saṃvara is the stopping of ásrava—that by which the influence of past actions (karman) is stopped from entering into the soul. It is divided into gupti, samiti, &c. Gupti is the withdrawal of the soul from that "impulse" (yoga) which causes mundane existence,—it is threefold, as relating to body, speech, or mind. Samiti is the acting so as to avoid injury to all living beings. This is divided into five kinds, as íryá,[83] bháshá, &c., as has been explained by Hemachandra.
1. "In a public highway, kissed by the sun's rays, to walk circumspectly so as to avoid injuring living beings, this the good call íryá.
2. "Let him practise[84] a measured utterance in his intercourse with all people; this is called bháshá-samiti, dear to the restrainers of speech.
3. "The food which the sage takes, ever free from the forty-two faults which may accrue to alms, is called the eshaṇá-samiti.[85]