life, is named Bandha ; and the karma whose fruits, good or evil, are now ripening and being experienced is Udaya.^1 The Jaina illustrate these three divisions of karma by the three stages the water in a well passes through. When the water is in the well, they liken it to Satta karma ; when it is in the leathern bucket that draws it up from the depths of the well, to Bandha karma, and as it flows along to the plants, to Udaya karma.
Nikacita
karma.
The whole teaching of Jainism on karma would lead to
fatalism of the most mischievous kind, were it not for the ^"^*^jj^
belief that there are two great types of karma. One type, karma.
Nikacita karma, we have stored up for ourselves and we are
bound to experience; but a ray of hope comes through
the existence of Sithila karma, or that destiny which we
may by extraordinary exertions evade. Only the Kevali
know to which class a mortal's karma has been assigned,
so that every man is left free to hope that he may by present
exertion escape some of the suffering he has earned in his
past history. It was probably seeing the tragic effect of
absolute fatalism on Gosala which led Mahavira to incor-
porate this tenet into the body of his doctrine.
The Fourteen Steps to Liberation from Karma.
So long as the soul is bound by karma, it can never attain deliverance, but the Jaina believe that there is a ladder of fourteen steps [Cauda Gunasthdnaka^) by which a jiva may mount to mok§a.
i. Mi-
thytva
gunas-
thnaka.
The Jaina believe that the soul while on the first step i. Mi-
[Mithydtva gunasthdnaka) is completely under the influence ^^^^^^
of karma, and knows nothing of the truth. There are two thanaka.
divisions of this step : when a soul is on the lower [Vyakta-
mithydtva gunasthdnaka), other people can see that it is
mistaking false religion for the true faith ; when one has
advanced to the slightly higher step [Avyaktamithydtva
^ It is interesting to compare these three divisions with the Vedanta Sancita, Kriyavidna and Prdrabdha karma.
"^ Or Gunasthdna,
