The castle of Jain Philosophy rests on four central foundations :

1, Non violence in conduct
2, Many sidedness in views and thought
3, Non Possessiveness in social life.

Jains adore Gunas and not Gunis particularly. There is no mantra related to single God. There is commonality of worship. It considers the human soul as the most powerful force on earth and that it can become into a divine soul by conquering Karmic bondage means both Punya and Papa. Punya is gold shackle and papa is iron fetters both of which bind the soul to the chain of birth and death. Cessation of birth when soul sheds in completeness all Karmic particles is Moksha. Briths are of four categories Deva Manushya, Animal and Naraka Jiva.

This is the reason why the basic mantra of Jains does pranams to persons who have attained divine qualities. The mantra runs as follows.

Namo Arihantanam
Namo Siddhanam
Namo Ayariyanam
Namo Uvajjhayanam
Nemo Loye Savva Sahunam
Yeso Pancha Namukkaro
Savva Pava Panasano
Mangalananacha Savvesim
Padamam Havai Mangalam.

The meaning may be given as below :

Solutations To :

1, Arihanta 2, Siddha 3, Acharya 4, Upadhyaya and 5, Sadhus in the world.

Arihanta is a stage where the person has the body but is a divine being. He guides the people of the world. That is why he is saluted first. Siddha is a stage where there is no body and the soul is in the ' Siddhasila ' abode of all perfect soul. Acharya is a Guru or a master knowledge. Upadhyay is a teacher of true knowledge, Sadhu is a saint. Doing salution to five great souls would destroy all sin. This is the primary verse of salutation. This is a unique positon that Jainism takes. By one's own sacrifices, one can attain Godhood. Jainism does not believe in a creator God. Jains do not accept the dictum that everything that exists must have a maker. If that were so the maker himself would stand in need fo a maker of his being and that one, of still another and so on. Jainism considers that a self subsisting maker is not theologically, logically, Jainism, therefore asserts that the world process is eternal. The existing universe consists of two substance - Jiva ( the living) and Ajiva ( the unconscious or non - living). They interplay with each other. For this motion exists and medium of rest exists. Karmic particle is ajiva and interpalys with jiva and causes births and deaths. The following table will make than position clear.

Substance :

Jiva - Ajiva
Space (Akash)
Time (Kala)
Dharma (Medium of motion)
Matter (Pudgala)
Adharma (Medium of rest)

Jiva, Space, Time, Dharma, Adharma and Pudgala are six eternal substances. These six realities are defined in the Uttaradhyayana Sutra- (Sacred books of the East, Vol. XLV p.p. 154-4).

" Dharma, Adharma, Space, Time. Matter and souls are the six kinds of substance, they make up this world. Dharma, Adharma, Space are each one substance only, but time, matter and souls are in infinite number of substance. The characterstsic of Dharma is motion. that of Adharma immobility and that of spacewhich contains all other substance is to make room for everything. The characterstic of time is duration, that of soul the realization, of knowledge. Falth, happiness and misery. The characteristic of matter is sound, darkness, Iuster, light, shade, sunshine, colour, taste, smell and touch. Substance is the substract of qualities, the qualities are inherent in one substance, but the characteristicof development is that they inhere in either (viz. substance or qualities). The characteristic of development is singleness, separateness, number, form conjunction and disjunction."

The soul has contracting and expanding qualities and it pervades the whole body it occupies. Matter or pudgala is categorized into six categories ranging 'exceedingly fine' to 'exceedingly gross' types of pudgala. "Pud" means joining and 'gala' means dropping. The world signifies fusion and fission. The substance in the world remains in total a unchanged quantity though there would be modifications in the substances. The substances modify and the process is termed as Utpada (Origination) Vyaya (Destruction) and Dhrauvya (Permanence). The orginication and destruction express modifications of the substance. but the substance remains permanent, it is not destroyed.

The jains believe that the right path is shown by great souls that actually lived in this world and reached the highest point of Moksha. The path is the confluence of the knoweldge and Right Conduct. This path called the path of Ratna Trial (Triple Jewel). Jain Philosophy lays down rules of conduct for persons leading a family life (Grahastha)
and saints (Muni).

Right Faith only unfolds the outlook of life to attain the hightest positions, Right knowledge is the chart of action and Right conduct is implementation of the chart.

Jainism in its technical language mentions seven concepts :

1. Jiva 2. Ajiva 3. Asrva (inflow of Karmic matter into the soul) 4. Bandha (Bondage of inflow) 5. Samvara (cessation of inflow) 6. Nirjara (Destruction of existing bondage of Karama) and 7. Moksha (liberation).

The stages can be described as follows :

1, All actions of living beings, whether mental or physical including speech are accompanied by inflow of matter into the soul.

2. The fusion of soul and matter does not take place except where the soul is thrown into a condition of desire.

3. The quantity of the matter of bondage and the variety of Karmic bonds depend on the functioning of the three channels of activitiy. viz the mind, speech and body but thier duration and strength or malignity are determined by the intensity of passions and desires of the soul.

The fusion of Karmic matter with soul limits its ability to enjoy its natural perfection in respect of knowledge perception and happiness.

Karmas are of eight broad categories which are further subdivided into 148 subcategories. Eight Karmas are divide into two groups " Ghathi and Aghathi." The former affects intrinsic properties of the soul while the latter is concerned with soul's environment.
Ghathi Karmas are Jnanavaraniya (obstructionto knowledge). Darsanavaraniya (obstruction to perception). Mohaniya (obstruction to Right Faith) and Antaraya (obstruction to energy)

The soul is entangled in the network of his Karmas. "As you make your bed so you must lie" - He becomes vulnerable to inclinations. longings. desires. His own longings weaken him. here is a perpetual battle in the battlefield i.e. the body between the qualitieis of the soul and the forces of Karma. Influx of Karma should be stopped and existing karma should be destroyed by following the path of Ratna Trai.

The Five great vows that should be observed by all Jains are :

1, Ahimsa (Non Killing) Romain Rolland would observe that the innovators of the concept of Ahimsa in the midst of a climate of himsa are greater innvators than Newton and grater warrior than wellington.

2, Satya (Truth)

3, Astheya (Non - Stealing)

4, Brahmacharya (Purity of Life) and

5, Aparigraha (Limited Possessions)

Rules of Samiti (diligence in movement) Rules of Dasadharma (Piety). Rules of Guptis (Control of Mind, Body & Speech) Rules of Meditation, Rules of Endurance of Hardships, Rules of Meditation, Rules of Internal Tapas (Asceticism) and External Tapas are prescribed to enable the soul to attain liberation.

Rules of Meditation talk of four Kinds of Dhyana. The first two are to be abhorred. The third is good. The fourth is possible for a ripe muni, thare :

1, Arta Dhyana : Arises from the loss of a desired object.

2, Raudra Dhyana : Absorption of the mind in himsa ie sins of curelt, falsehood etc.

3, Dharma Dhyana : Meditation on subjects having a bearing on liberation.

4, Sukla Dhyana : Self - contemplation of the highest degree.
Jains categories distinctions in the ' Sarira' or body occupied by the soul

1, Audarika Sarira : We can experience this body through senses. it is seen. Body that is born from the moter's womb.

2, Aharaka : Subtle body issuing from the gross body of the yogi in order to reach a distant body.

3, Vaikriya : Body assumed by a person by changing one's own body through magic.

4, Karmana : Sarira is Constituted by subtle Karmic particles.

5, Taijasa : Shining halo.

Rules implies the departrure of soul with two inner bodies. Taijasa and Karmana bodies do not interact with other bodies. Every Jiva can have at the most four bodies at a time. All the five bodies cannot co exist beacuse the Vaikriya and Aharaka functions do not simultaneously express themselves. In the other words, every organism or Samsari Jiva is an organic unity of two distinct entities: Jiva and pudgala soul and Body. The bodies Audarika and Karmana change. Jainism makes an important distinction between upadana karta and nimitha karta substantial cause and instrumental cause. Mind is the upadana Karta - of physical states and matter is the upadana karta of physical changes. Comprehension of the concepts is done through.
1, Pramana (understanding).
2, Naya (an assertion from some one aspect) and
3, Anekanta (View from different stand points)
Pramana is of two kinds - Pratyaksha (Direct understanding of reality) and Paroksha (Indirect understanding of reality).

Naya are Seven fold in number :

1, Naigama : Relates to the end or purpose of a course of activity. (e.g.) a man who has not started cooking says "He is cooking meals".

2, Samgraha Naya : Class point of view.

3, Riju Sutra : Presenting the aspect of reality from the point of view of momentary present.

4, Sabda : Implication of names.

5, Vyavahara : Conventional View.

6, Samabhirbdah : Derivative difference of names

7, Evambhuta : Specific situations expressed.

Anekanta is the basic attitude of mind, "Anek" means many. "Anta" means view of the substane or "Vasthu Dharma" Anekanta is the basic attitude of Jainas. Syadvada and Saptabhangi are related to Anekanta. mind and the foundational Principal. Syadavada is the expression of the Anekantavada in logical and predicaltural form. Saptabhangi refers to the seven angles from which reality has to be viewed at "Syad" means for our stand point. But it does not mean doubt and it only refers to a point of view in a particular. Anekanta is the basic attitude of context.

The Methodology of seven fold predications are as follows :

1, Syad Asti : From a particular point of view "it is"

2, Syad Nasti : From a different point of view "it is not"

3, Syad Asti-Nasti : From a still different approach to problem "it is and is not"

4, Syad - Avaktavyam : From another point of view "it is inexpressible"

5, Syad Asti Avaktavyam : From a point of "it is and is inexpressible"

6, Syad Nasti Avaktavyam : From anoter point of view "it is, it is not and is inexpressible"

7, Syad Asti Nasti Avaktavyam : From a different point of view "it is, it is not and is expressible".

The theories of Anekantavada and Syadvada propounded by jains are unique in nature. The basis for these theories are that words do not have the strength to express the fatality of truth. We say "Mango is Sweet" and "Plantain is Sweet". The word is Sweet in both cases. But the difference in Sweetness has to be experienced to be understood. Science depends on experiments. Spirituality depends on experiernce. Even that experience has to be complete. Experience of six blind men in describing an elephant is a well known story. In other words Anekanta promotes a spirit of toleration and emphasises on individual experience. Ahimsa, Anekanta and Aparigraha are three unique contributions by jains thinkers. It is these three concepts that hold key to future happiness in the world.

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