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life, knowledge and enjoyment. These six substance and their nature have been fully dealt with by Jaina philosophers, and therefore, it is not necessary to explain them at length here.
(3) The third Tattva is Ashrava, which signifies the influx of karmic matter into the soul. In consequence of its activities, the soul attracts to itself particles of matter which under the influence of its passions combine with it thereby crippling the natural functions and constituting its bandage. Janism maintains that the soul is eternal and has been under going transmigration during the entire leginningless Eternity of the past on account of the Karmic forces with which it is en meshed. The Karmic Bandhans are forged by the fusion of spirit and matter, and rob the soul of its natural perfection and freedom. A fetterd soul thus resembles a bird the wings of which have been sewn up to prevent its flying away. The soul is free by nature like the bird. but owing to the association of matter.feels as if its wings were cut and cannot enjoy its natural frecdom and joy. The same idea is somewhat expressed in some of Robert Browning's poems. For
