840 Lieut.-Colonel Mires on the Jainas of Gujerat and Marwan. 
sions; 3. Blindness or want of perception of what is right, inconstancy, or 
irresolution; 4. The vicissitudes of fortune, and neglect of religious duties 5 
5. Happiness or misery; 6. Duration of life; '7. Name or repute, good 
and bad; 8. Family condition or rank—all impede the progress of the soul 
to immortality, which can only be attained by their destruction. The four 
first of these are called Gati carma, and the annihilation of these ensures 
the attainment of cévalajnydna, or universal knowledge; the first and 
greatest step to mdcsha. 
8th. Although the Jainas maintain the supremacy of carma in the 
control of the happiness and misery of life, yet they acknowledge the 
influence of four other principles or original causes, the explanation of 
which shall be given as nearly as possible in their own words. 
They maintain that there are fivecdrana, or causes, which unite in the 
production of all events. 
The Ist of' these is Cd/a or time. 
2d. Swabhdva or nature. 
3d. Nint, or Bhavité vita, fate, necessity. 
4th. Carma, works or the principle of retributive justice. 
5th. Udyama, strength and exertion of mind, or perseverance. 
They say that the learned were originally divided into five schools or 
sects, bearing the above titles, as Cdla-vddi, Swabhdva-vddi, &c., each of 
which maintained the supremacy of its favourite cause or principle; those 
of the first referring to the evident effects of time in the production and re- 
production of all things. 
The second holding that the world and all it contains is derived solely 
from nature. 
The third, or those who adopted fate as their principle, maintaining that 
neither time nor nature have any control whatever in the occurrence of 
events, all being pre-ordained from eternity and immutable, and that no 
efforts can avert the decrees of fate. 
The fourth, or those who considered retributive justice as supreme, say 
that life revolves eternally through the four orders of beings before described, 
and that its transmigrations will be high or low, evil or good, in proportion 
to the worthiness or unworthiness of its actions; that life wanders through 
all the mutations of existence in conjunction with the eight carma, between 
which and the soul there is a secret but almost indissoluble connexion ; and 
by their operation the most exalted being, as the Chacravartis, may be 
