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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 ...
Every soul is born as a celestial, human, sub-human or hellish being according to its own karmas. Every soul is the architect of its own life, here or hereafter. When a soul becomes freed from karmas, it gets God-consciousness (infinite knowledge, infinite perception, infinite power, and infinite bliss) and becomes liberated.
Jain philosophy further divides the earthly body by symmetry, number of sensory organs, vitalities (ayus), functional capabilities and whether one body hosts one soul or one body hosts many. [27] Every living being has one to five senses, three balas (power of body, language and mind), respiration (inhalation and exhalation), and life-duration.
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').
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 ...
Jain philosophers distinguish a substance from a body, or thing, by declaring the former as a simple element or reality while the latter as a compound of one or more substances or atoms. They claim that there can be a partial or total destruction of a body or thing, but no dravya can ever be destroyed. [ 3 ]
A soul is reborn into a Naraka as a direct result of their previous karma (actions of body, speech and mind), and resides there for a finite length of time until their karma has achieved its full result. After their karma is used up, they may be reborn in one of the higher worlds as the result of an earlier karma that had not yet ripened.