Previous Year Question

Statement 1 is correct. In Jain philosophy, the shedding of karma already bound to the soul is called Nirjarā. Tattvartha Sutra 9.3 explicitly states “Tapasā nirjarā ca”, meaning that austerity or penance also brings about the shedding of karma. Thus, penance is a direct means of karmic elimination in Jaina doctrine.

Statement 2 is correct in the intended Jaina doctrinal context of question. Jain philosophy does not restrict life merely to human beings, animals or plants. It recognises extremely elementary one-sensed beings, including earth-bodied, water-bodied, fire-bodied, air-bodied and plant-bodied beings. INFLIBNET's academic treatment of Jain philosophy similarly describes the lowest forms of souls as inhabiting bodies of earth, water, fire and air.

An important qualification is necessary. Formulation that “every object...has a soul” expresses the exceptionally broad Jaina conception of life; it should not literally be interpreted to mean that every material particle is itself a soul. Jain philosophy clearly recognises both Jīva and Ajīva. Matter, space and time, among others, belong to Ajīva. Thus, doctrinally, it is more precise to say that life is recognised even in subtle and elemental forms.

Statement 3 is correct. In Jain philosophy, karma is understood not merely as the abstract moral consequence of action but also as karmic matter that binds the soul. Karma obstructs the natural purity and knowledge of the soul and keeps it within the cycle of birth and death. Liberation therefore requires stopping the influx of new karma (Samvara) and removing previously accumulated karma (Nirjara).

The three statements can therefore be understood as a sequence:

Karmic bondage → obstruction of the soul's purity → Samvara → Nirjara → complete liberation from karma