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The Jain theory of causation holds that a cause and its effect are always identical in nature and hence a conscious and immaterial entity like God cannot create a material entity like the universe. Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires achieves liberation . A soul who destroys all ...
Jain ethics is rooted in its metaphysics, particularly its karma theory. [117] Jain philosophers hold that harmful actions (hiṃsā) cause the soul to be tainted and defiled with karmas. [118] In fact, karma (good and bad) is constantly flowing (asrava) into soul as a result of actions by body, speech and mind, like water flowing into a lake ...
The Jain doctrine postulates an eternal and ever-existing world which works on universal natural laws. The existence of a creator deity is overwhelmingly opposed in the Jain doctrine. Some foolish men declare that a creator made the world. The doctrine that the world was created is ill advised and should be rejected.
Karma is the basic principle within an overarching psycho-cosmology in Jainism.Human moral actions form the basis of the transmigration of the soul ().The soul is constrained to a cycle of rebirth, trapped within the temporal world (), until it finally achieves liberation ().
Audarika Sharira - The physical body, made up of skin, bones, meat, blood, etc. All the living beings who lived on Earth have this body. Vaikriyaka Sharira - The body of heavenly beings and hellish beings. Not subject to the physical laws of the Earth. It is believed that this kind of physique can morph into various forms.
Jīva (Sanskrit: जीव) or Ātman (/ ˈ ɑː t m ən /; Sanskrit: आत्मन्) is a philosophical term used within Jainism to identify the soul. [1] As per Jain cosmology, jīva or soul is the principle of sentience and is one of the tattvas or one of the fundamental substances forming part of the universe.
Jainism (/ ˈ dʒ eɪ n ɪ z əm / JAY-niz-əm), also known as Jain Dharma, [1] is an Indian religion.Jainism traces its spiritual ideas and history through the succession of twenty-four tirthankaras (supreme preachers of Dharma), with the first in the current time cycle being Rishabhadeva, whom the tradition holds to have lived millions of years ago, the twenty-third tirthankara Parshvanatha ...
Consequently, no single, specific, human view can claim to represent absolute truth. The doctrine of multiple viewpoints (Sanskrit: Nayavāda), holds that the ways of looking at things (Naya) are infinite in number. [16] This is manifested in scripture by use of conditional propositions, called Syādvāda (syād = 'perhaps, may be').