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. 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.