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SUMMARY OF SIGNIFICANT CONCEPTS
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channels of activity (mind, speech and body), duration of life and respiration which characterise an embodied soul are all material being caused by the karmas (147-148, etc.). Thus the sense-organs too are made of matter, and the soul in samsara comes to have them, whether it is born in movable (trasa) or immovable (sthavara) bodies (57, 182). 5. Syadvada, or the Theory of Conditional Predication
... A substance is endowed with qualities (or attributes) and modifications; though the substance is the same, it expresses differently because of its passing through different modifications; so when something is to be stated about a substance, viewed through a flux of modifications, there would be seven modes of predication: according to some modification or the other it is stated that a substance is, is not, is indescribable, 'is and is not', 'is and is indescribable', 'is not and is indescribable', and is, is not and is indescribable (114-115)... 6. The Mechanism of Bondage and Liberation
The soul being tainted with karman develops states of consciousness which being auspicious or inauspicious receive karmic influx; and it is this karman that binds the soil and revolves it in samsara. Essential characteristics of the soul are all crippled by the karmic encrustation of eight kinds (187/1). The soul in this round-of-rebirths is subject to attachment, aversion and other psychic states tinged with passions which occasion further karmas (243). The way out of this samsara consists in Right (Enlightened] vision, Right [Enlightened] knowledge and Right (Enlightened] conduct (6). The first consists in believing in the nature of things or realities as they are. . . the second consists in comprehending the whole range of objectivity as preached by Arahantas or from the Agamas (81-2; 233 etc.); and the last consists in adopting ...equanimity while practising the essential duties and penances . . . [of the householder and the ascetic] that go to stop the influx and exhaust the deposit of karmas (and thus the self gradually attains the stage of siddha, the liberated soul, by his own efforts).
When the soul is free from the four destructive or malignant types of karmas, namely Jnanavaraniya, Darshanavaraniya, Mohaniya and Antaraya, it ... (comprehends all things knowable by itself (15); Having thus realised its real nature and become omniscient),. .. the soul is called self-sufficient (Svayambhut (16). There the spirit develops excellent infinite strength, excessive lustre and super-sensuousness (19).
