effect and produces its
proper results, and at such a stage the soul is said to be in the
_audayika_ state. By proper efforts karma may however be prevented
from taking effect, though it still continues to exist, and
this is said to be the _aupas'amika_ state of the soul. When karma
is not only prevented from operating but is annihilated, the soul
is said to be in the _k@sayika_ state, and it is from this state that
Mok@sa is attained. There is, however, a fourth state of ordinary
good men with whom some karma is annihilated, some neutralized,
and some active (_k@sayopas'amika_) [Footnote ref 1].

Karma, Asrava and Nirjara.

It is on account of karma that the souls have to suffer all
the experiences of this world process, including births and rebirths
in diverse spheres of life as gods, men or animals, or insects.
The karmas are certain sorts of infra-atomic particles of matter
(_karma-varga@na_}. The influx of these karma particles into the
soul is called asrava in Jainism. These karmas are produced by
body, mind, and speech. The asravas represent the channels or
modes through which the karmas enter the soul, just like the
channels through which water enters into a pond. But the Jains
distinguish between the channels and the karmas which actually

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[Footnote 1: The stages through which a developing soul passes are
technically called _gu@nasthanas_ which are fourteen in number. The
first three stages represent the growth of faith in Jainism, the next
five stages are those in which all the passions are controlled, in
the next four stages the ascetic practises yoga and destroys all his
karmas, at the thirteenth stage he is divested of all karmas but he
still practises yoga and at the fourteenth stage he attains liberation
(see Dravyasa@mgrahav@rtti, 13th verse).]

193

enter through those channels. Thus they distinguish two kinds
of asravas, bhavasrava and karmasrava. Bhavasrava means the
thought activities of the soul through which or on account of
which the karma particles enter the soul [Footnote ref 1]. Thus Nemicandra
says that bhavasrava is that kind of change in the soul (which
is the contrary to what can destroy the karmasrava), by which
the karmas enter the soul [Footnote ref 2]. Karmasrava, however, means the
actual entrance of the karma matter into the soul. These
bhavasravas are in general of five kinds, namely delusion
(_mithyatva