sense of taste, for if that be disciplined, all the other senses can also, they say, be kept in restraint, whereas gluttony affects sight, hearing, smell and the sense of touch. The sense of touch, too, must be carefully controlled (Sparśa āśrava), or the love of touching smooth things, for example, may become such a snare that the toucher may be lulled into unconsciousness through the pleasure of it.
The four Kaṣāya.Karma may enter through the four emotions (Kaṣāya)[1] whose exercise ties the soul to the cycle of rebirth, for if anger be indulged (Krodha āśrava), it burns the soul of him who gives way to it, as well as the soul of the person he may injure, and so both are harmed. Conceit and pride (Māna āśrava) are a terrible foe to progress and open the door to all sorts of karma, besides they are the deadly enemy of courtesy, by which merit is obtained. Deceit and intrigue (Māyā āśrava) lead to many kinds of falseness in word and deed, and thus much evil karma is accumulated; and lastly avarice (Lobha āśrava) leads first to cheating and then to actual thieving, and is opposed to self-sacrifice and self-restraint.
The Jaina say that these four evil emotions must be checked on the principle of cultivating the corresponding virtue. Thus the angry man must exercise forgiveness, the proud man humility, the deceitful frankness, and the avaricious contentment; but how this is to be done is not explained.
The five Avrata.Again, through not taking the five great vows evil karma may flow in five ways (Pañċa Avrata). If a man fails to go to a guru and, standing in front of him, to promise with folded hands that he will not kill, this simple omission to promise, without any commission, will lead to the acquisition of karma; for the Jaina hold that without the stiffening of resolution that comes through taking the vow one is more liable to do wrong; this liability leads to instability of mind, through which some karma enters. Of course more karma- ↑ See pp. 122 ff.
