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the soul. Thus, the soul is not passive in the sense that it remains untouched or unaffected by what a person does, but is susceptible to the influence of Karma.?
be attained though annihilating the old Karmans by the practice of austerities, and to step the influx of new Karmans by the practice of self-restraint, called Samvara with regard to the body, speach and mind. Right Faith, Right Knowledge and Right Conduct are the three essential points which lead to perfection by the destruction of Karmans. Without Right Faith, there is no Right Knowledge; without Right Knowledge, there is no Virtuous Conduct, without virtues, there is no deliverance and without deliverance, there is no perfection.
The next great contribution of Mahavira is the theory of Karma. According to him, birth is nothing, caste is nothing, Karma is cverything, and that on the destruction of Karma, all future happiness depends. This theory of Karma is known as the notion of the freedom of the will. According to it, pleasure and pain, and happiness and misery of the individual depend upon his free will, exertion and manly strength. Karma is the deed of the soul. It is a material forming a subtle bond of extremely refined karmic matter which keeps the soul confined to its place of origin or the natural abode of full knowledge and everlasting peace, According to this theory. there are as many souls as living individuals, and Karma consists of acts, intentional and unintentional, that produce effects on nature of
The doctrine of Naya as propounded by Mahavira in opposition to the agnosticism of Sanjaya 8 is no less contribution to Indian Culture. The early canonical texts just mention Nayas without fixing up their number four or seven. 9 In course of time, this doctrine of Nayas was called Syadvada (Saptabhanginyaya), according to which there can be seven alternatives to a decisive conclusion. Nayas were actually the ways of expressing the nature of things from different points of view; they were the ways of escaping from the tendencies of insenstivity and dogmatism which Mahavira disliked. It is a midway between scepticism and dogmatism. There were many religious sects and philosophical views prevalent in his time. Mahavira was tolerant in religious matters and this theory of Naya laid stress on the fact that there should be room for the consideration of teachings and views of all religious sects which avoided squabbles and quarrels among religious exponents. This attitude in religious matters produced an atmosphere of mutual harmony among the followers of different sects who began to appreciate the views of their opponents as well. Jainism has survived the ravages
7. Sutrakritanga I, II, II. 8. Sacred books of the East X IV, p. XXVII. 9. Sutrakritanga II 5.3,Acharanga 1. 7.3.
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