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in its perfect condition, the soul is pure, Jřõna and darsana ( knowledge and intuition ) arise simultaneously or are together. In the mundane jivas, jnana is perceded by darśanan
Perfect knowledge is free from doubt ( samsaya ) perversity ( vimuha ) and indefiniteness ( vibhrama ) Karmas which obscure the different varieties of darśana are larsanăvaroņiyu Karmas and those which obscure the different kinds of jnina are jñānāvarrniya karmas,
These impedimeuts are passions and emotions All knowledge resides in the soul though it manifests itself when the disturbing media are removed
Theory oj Karma :
Karma is another important topic of the Jaina Philosophy. Karma, according to Jaruas, is of material nature (pudagalika ). The kind of matter fit to manifest Karma fills all cosmic space. It has the pecr:"iar property of developing the effect of merit and demerit. The soul by its commerce with the other world, becomes literally penetrated with the particles of subtle matter. These become Karma and build up a special body called “Kārmaya Śarira. " which does not leave the soul till its Final Emancipation.
Jivas which are found on this world in infinite number, are of three kinds ( 1 ) Nitya siddha or the ever perfect (2) Mukta or the liberated and (3) the Buddha or the bound.
The second variety of jîvas, does not become embodid They have achieved their purity and dwell in a state of supermundane perfection unconcerned with worldy affairs. The mundane jîvas are a prey to illusion, and are condemned to the yoke of matter through an infinite succession of lines. The freed souls are absolutely pure and free from any tint of matter. They are the nirupauhi jivas leading a life of pure existence and infinite consciousness and possess infinite knowledge, infinite perception, 'infinite power, and infinite bliss.
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