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I am the Soul
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dravya that is jiva. And that, all other substances like body and others that are separate from the atma, which lack the ability to know and sense, lack chaitanya, which are inanimate are ajiva: Thus in the first two statements, the two principles of 'jiva' and 'ajiva' are included.
The third statement is 'soul is the doer'. In other words, it is the doer of karmas. The jiva attracts both shubha and ashubha - noble and evil karmas. It also simultaneously binds them. Both processes happen at the same time. Attracting karmas is asrava and binding them is bandha. Thus in this statement the two principles of 'asrava' and 'bandha' have been included.
The fourth statement is 'soul is the sufferer', meaning that the atma suffers the shubha-ashubha karmas that it has done. As a result of shubha karma, it suffers punya and as a result of ashubha karma, it suffers papa. Therefore, through this fourth statement the principles of 'punya' and 'papa' get established.
The fifth statement is 'moksa exists' meaning that the jiva bonded with shubha-ashubha karma inevitably needs moksa. Thus the fifth statement has encompassed the principle of 'moksa'.
The sixth statement is 'moksa is attainable'. What are the means to moksa? Means, which are contrary to those, which led to the bondage lead to moksa. The jiva suffered bondage due to asrava and bandha. If it performs sanvar, the asrava is stopped and then with the strength of nirjara, the bonded karmas get dissolved. Being free from all karmas is moksa. Sanvar and nirjara, make the jiva completely free from karma. Thus in the sixth statement, the principles of 'sanvar' and 'nirjara' have been established.
Whether we consider from the viewpoint of six statements or from the viewpoint of nine principles, there is no difference in the two. A proper faith in the six statements proves the faith
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