The bondage of souls, if they inhabit a human body, can be abolished by the suppression of the causes which lead to their confinement and by the destruction of the _Karman_. The suppression of the causes is accomplished by overcoming the inclination to be active and the passions, by the control of the senses, and by steadfastly holding to the right faith. In this way will be hindered the addition of new _Karman_, new merit or new guilt. The destruction of _Karman_ remaining from previous existences can be brought about either spontaneously by the exhaustion of the supply or by asceticism. In the latter case the final state is the attainment to a knowledge which penetrates the universe, to _Kevala, Jñâna_ and _Nirvâṇa_ or _Moksha_: full deliverance from all bonds. These goals may be reached even while the soul is still in its body. If however the body is destroyed then the soul wanders into the "No-World" _(alôka)_ as the Jain says, i.e. into the heaven of Jina 'the delivered', lying outside the world. [Footnote: On the Jaina Paradise see below. Dr. Bühler seems here to have confounded the _Alôka_ or Non-world, 'the space where only things without life are found', with the heaven of the Siddhas; but these are living beings who have crossed the boundary] There it continues eternally in its pure intellectual nature. Its condition is that of perfect rest which nothing disturbs. These fundamental ideas are carried out in the particulars with a subtilness and fantasy unexampled, even in subtile and fantastic India, in a scholarly style, and defended by the _syâdvâda_—the doctrine of "It may be so",—a mode of reasoning which makes it possible to assert and deny the existence of one and the same thing. If this be compared with the other Indian systems, it stands nearer the Brâhmaṇ than the Buddhist, with which it has the acceptance in common of only four, not five elements. Jainism touches all the Brâhmaṇ religions and Buddhism in its cosmology and ideas of periods, and it agrees entirely with regard to the doctrines of _Karman_, of the bondage, and the deliverance of souls. Atheism, the view that the world was not created, is common to it with Buddhism and the Sâṅkhya philosophy. Its psychology approaches that of the latter in that both believe in the existence of innumerable independent souls. But the doctrine of the activity of souls and their distribution into masses of matter is in accordance with the Vedânta, according to which the principle of the soul penetrates every thing existing. In the further development of the soul doctrine, the conceptions 'individual soul' and 'living being' to which the Jaina and the Brâhmaṇ give the same name,—_jîva_, seem to become confounded. The Jaina idea of space and time as real substances is also found in the Vaiśeshika system. In placing _Dharma_ and _Adharma_ among substances Jainism stands alone.