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(GANAN) and faith (SHRADDHA), which are innate qualities of soul or Jiva, the third MOHANIYA causes delusion, the affections and passions; fourth VEDANIYA results in pleasure and pain; the fifth AUSHAYA assigns the length of life to a person in his present birth; the sixth NAMA furnishes him with all that belongs to him as an individual, the seventh GOTRA makes him a member of the class or genus to which he belongs and the eighth ANTRAYA produces hindrances to the realisation of his virtues and powers.
Each of these eight varieties of Karma endures for a certain period of varying measure, within which it must have its proper effect, then it is shed out of the soul, by a process which is called NIRJARA. The opposite as already stated afore the influx of Karma into the soul, is called ASRAVA and the action of the body and mind is called YOGA. This opens so to say an inlet for Karma to invade soul. If the soul is in an unjust state, that is, a person does not possess the Right Faith, the Karma matter is then retained by that soul and this is what is termed, by the Jains as BANDHA. But the influx of Karma can be stopped and this stoppage is SAMVARA.
Now Samvara is achieved by observing certain rules of conduct, by restraint of body, speech and mind by strict morality, by religious reflections, by indifference to things good or bad etc The most effective way is TAPA. This
