Mahavira attained to absoulte knowledge and gave a religious discourse for the first time. In the beginning he said, ‘Uppannei va. vigamei va, dhuvei va (It comes into being, is destroyed and remains steady.)
Bhagvan Mahavira laid the foundation of the great and grand edifice of Jaina philosophy on these three word - utpata (creation), vyaya (destruction) and dhaurya (permanence).
He said : ‘The substance comes into being, the substance is destroyed, the substance remains steady’.
Daily and regular change takes place in every part of the substance. Every moment it comes into being, is destroyed and remains steady also. The original form of a substance remains intact and impartite, but its modes come into being and are destroyed. Creation, destruction and steadiness - this threefold position is called ‘sat (existent). What is ‘sat’ is a substance. For example, gold. The substance is not destroyed. the form of the substance changes but the original substance remains as it is.
We feel that the soul dies. In reality the soul never dies. The soul takes another birth. only its body changes. The soul remains steady as a substance. It is idestructible and eternal.
The word - Jiva, Atma, Cetana - are all synonymous. Jainism states that the soul has been bound by karma since times immemorial. Subtle, deep and detailed discussions about the soul and karma are found in Jainism.
That which has inborn and natural feelings and activity is Jiva (the soul). It is chetana (sentient). That which possesses the four chief instincts - the instinct of eating, the instinct of fear, the instinct of copulation and the instinct of possession (mine-ness) and related activities, is the Jiva (the soul).
The soul has its internal beauty also. It is manifested through experience, This internal beauty of the soul is faultless and formless. It is free from karma. Essentially the soul is not a male, nor a female and nor neuter. The soul has infinite knowledge, infinite perception and unlimited happiness. These are its fundamental qualities. According to Jainism, the incomparable beauty of the soul is enveloped by the cover of karma. The soul reaps fruits of the karmas it accumulates. The soul experiences miseries of life and death because of karma. It enjoys various types of happiness on account of karma. Nobody gives or can give happiness or misery to the soul. It itself is the performer and the enjoyer or sufferer.
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