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the realization of one's self and the progress that drifts one apart. These Karmas which are species of matter adhere to the soul, and as long as they are there, the freedom of the soul i, e. salvation cannot be attained. The evolution of wordly souls rests in being, free from Karmas as far as practicable. Soul is by nature free, full of knowledge and power. The rays of its knowledge and fower are obstructed by these Karmas. The greatest endeavour of man should be towards removing these Karmas. The ways to success and the nature and qualities of Karma are ably described in the book.
When a man understands this law, he does not wonder at the apparent inequalities and is always on the safeguard to protect himself rroni further Karmas as ar as he possibly can. In the Jain literature there are nutulerous importart works which solely deal with this subject e, g. karma-granthas 5 old and new, saptati or 6th karma-grantha, karma-prakriti-Pancha sangraha and others. Besides there are numerous references in sacred books as well as other literature where this subject is either scientifically touched or is illustrated. The story almost always is designed to illustrate the karma theory. This is a very vide subject. To do justice to it, a life long study in light of the present world literature is a decessity. So one can not expect to find from this small book anything but rudiments of this subject. Karmas are to be looked at from the stand-points of their quality, quantity, duration, density and a number of others which are too numerous to inention here. I can not end this introduction without requesting some one, Jain or Indian of
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