Jaina Dharma, is an Indian religion that prescribes a path of non-violence towar ds all living beings.

Its philosophy and practice emphasize the necessity of sel f-effort to move the soul towards divine consciousness and liberation. Any soul that has conquered its own inner enemies and achieved the state of supreme being is called a jina ("conqueror" or "victor"). The ultimate status of these perfec t souls is called siddha. Ancient texts also refer to Jainism as shramana dharma (self-reliant) or the "path of the niganthas" (those without attachments or ave rsions). Jain Emblem (Jain Prateek Chihna) In 1974, during the auspicious 2500th Nirvana anniversary of Lord Mahavir (last Jain monk to attain moksha or enlightenment), the Jain community at large collec tively chose one image as an emblem for the Jain religion. Since then, this embl em is used in almost all of the Jain magazines, wedding cards, Jain festival (li ke kshamavani, diwali, etc.) cards, and every magazine with links to events rela ted to Jain society. Use of this emblem helps to create a culture showing dedica tion and trust for the religion and the values that are represented by the emble m. Fundamental concepts The Jain emblem is composed of many fundamental concepts and symbols. The outlin e of the image represents the universe as described in Jain scriptures. It consi sts of three Loks (realms). The upper portion indicates Urdhava Lok (heaven), th e middle portion indicates Madhya Lok (material world) and the lower portion ind icates Adho Lok (hell). The semi-circular topmost portion symbolizes Siddhashila, which is a zone beyond the three realms. All of the Siddhas (liberated bodiless souls) reside on this forever, liberated from the cycle of life and death. The three dots on the top s ymbolizes Triratna (Ratnatraya) Samyak darshan(right belief), Samyak Gyan (right knowledge), & Samyak Charitra (right conduct). Every creature in this world can become free from the cycle of life and death. This gives the message that it is necessary to have Triratna in order to attain Moksha. In the top portion, four arms of Swastika symbolizes the four Gati (destiny): Na rak (demon), Triyanch (animal), Manushya (human) and Dev (angel). It represents the perpetual nature of the universe in the Madhya Lok (material world), where a creature is destined to one of those states based on their Karmas (deeds). It a lso represents the four columns of the Jain Sangh: Sadhus, Sadhvis, Shravaks and Shravikas - monks, nuns, female and male laymen. It also represents the four ch aracteristics of the soul: infinite knowledge (Anant Jnan), infinite perception (Anant Darshan), infinite happiness (Anant Sukh), and infinite energy (Anant Vir ya). The symbol of hand in the lower portion shows fearlessness and symbolize the fee ling of Ahimsa towards all the creatures in this world. The circle in the middle of the hand symbolizes Samasara (reincarnation cycle) and the 24 spokes represe nts the preaching from the 24 Tirthankars, which can be used to liberate a soul from the cycle or reincarnation. The meaning of the mantra at the bottom Parasparopagraho Jivanam is "Live and Le t Live". All creatures should help one another. In short, the Jain emblem represents many important concepts to show the path to enlightenment by following the basic principles of Ahimsa (non-violence), Trira tna (right belief, right knowledge, and right conduct) and helping others. Main principles Five Mahavratas of Jain ascetics Jainism encourages spiritual development through cultivation of one's own person

al wisdom and reliance on self control through vows (Sanskrit: , vrata). The triple gems of Jainism - right vision or view (Samyak Darshana), right knowledge (Samya k Gyana) and right conduct (Samyak Charitra) - provide the path for attaining li beration from the cycles of birth and death. When the soul sheds its karmic bond s completely, it attains divine consciousness. Those who have attained moksha ar e called siddhas, while those attached to the world through their karma are call ed samsarin. Every soul has to follow the path, as explained by the Jinas and re vived by the tirthankaras, to attain complete liberation or nirvana. Jains do no t believe in a creator deity that could be responsible for the manifestation, cr eation, or maintenance of this universe. The universe is self regulated by the l aws of nature. Jains believe that life exists in various forms in different part s of the universe including earth. Jainism has extensive classification of vario us living organisms including micro-organisms that live in mud, air and water. A ll living organisms have soul and therefore need to be interacted with, without causing much harm. Jains believe that to attain enlightenment and ultimately liberation from all ka rmic bonding, one must practice the following ethical principles not only in tho ught, but also in words (speech) and action. Such a practise through lifelong wo rk towards oneself is called as observing the Mahavrata ("Great Vows"). These vo ws are: Ahimsa (Non-violence) To cause "no harm" to living beings (on the lines of "live" and "let live"). The vow involves "minimizing" intentional as well as unintentional harm to anot her living creature. There should even be no room for any thought conjuring inju ry to others, let alone talking about it or performing of such an act. Besides, it also includes respecting the views of others (non-absolutism and acceptance o f multiple views). Satya (Truthfulness) To always speak of truth such that no harm is caused to others. A person who speaks truth becomes trustworthy like a mother, venerable like a preceptor and dear to everyone like a kinsman. Given that non-violence has priority, all other principles yield to it whenever there is a conflict. For example, in a situatio n where speaking truth would lead to violence, it would be perfectly moral to re main silent (for you are neither being untrue, nor causing violence by way of tr uth). Asteya (Non-stealing) Not to take into possession, anything that is not willingly offered. It is t he strict adherence to one's own possessions without desiring for the ones that belong to others. One should remain satisfied by whatever is earned through hone st labour. Any attempt to squeeze material wealth from others and/or exploit the weak is considered theft. Some of the guidelines for this principle follow as u nder: Always give people fair value for their labor or product. Not to take into possession materials that are not earned or offered by others. Not to take materials into personal possession that have been dropped of f or forgotten by others. Not to purchase materials as a result of being cheaper in value, if the resultant price reduction is a result of improper method of preparation. For ins tance, products made out of raw materials obtained by way of pyramid schemes, il legal businesses, stolen goods, etc., should be strictly prohibited. Brahmacharya (Celibacy) To exercise control over senses (including mind) from indulgence. The basic intent of this vow is to conquer passion, thus preventing wastage of energy in t he direction of pleasurable desires. During observance of this vow, the househol der must not have a sensual relationship with anybody other than one's own spous e. Jain monks and nuns practice complete abstinence from any sexual activity. Aparigraha (Non-possession, Non-materialism)

To observe detachment from people, places and material things. Ownership of an object itself is not possessiveness; however, attachment to the owned object is possessiveness. For householders, non-possession is owning without attachment , because the notion of possession is illusory. The basic principle behind obser vance of this vow lies in the fact that life changes. What you own today may not be rightfully yours tomorrow. Hence the householder is encouraged to discharge his or her duties to related people and objects as a trustee, without excessive attachment or aversion. For monks and nuns, non-possession involves complete ren unciation of property and human relations.

Jains hold that the universe and its natural laws are eternal, and have always e xisted in time. However, the world constantly undergoes cyclical changes as per governing universal laws. The universe is occupied by both living beings (jva) an d non-living objects (Ajva). The samsarin soul incarnates in various life forms d uring its journey over time. Human, sub-human (category catering to inclusion of animals, birds, insects and other forms of living creatures), super-human (heav enly beings) and hellish-beings are the four forms of samsarin soul incarnations . A living being's thoughts, expressions and actions, executed with intent of at tachment and aversion, give rise to the accumulation of karma. These influxes of karma in turn contribute to determination of circumstances that would hold up i n our future in the form of rewards or punishment. Jain scholars have explained in-depth methods and techniques that are said to result in clearance of past acc umulated karmas as well as stopping the inflow of fresh karmas. This is the path to salvation in Jainism. A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviours. One's unconquered mind tainted with a nger, pride (ego), deceit, and greed joined with uncontrolled sense organs are p owerful enemies of humans. Anger comes in the way of good human relations, pride destroys humility, deceit destroys peace, and greed destroys good judgement. Ja inism recommends conquering anger by forgiveness, pride (ego) by humility, decei t by straight-forwardness, and greed by contentment. The principle of non-violence seeks to minimize karmas that limit the capabiliti es of one's own soul. Jainism views every soul as worthy of respect because it h as the potential to become siddha (paramatma "highest soul"). Because all living beings possess a soul, great care and awareness is essential in one's actions. Jainism emphasizes the equality of all life, advocating harmlessness towards all , whether great or small. This policy extends even to microscopic organisms. Jainism acknowledges that every person has different capabilities and capacities to practice and therefore accepts different levels of compliance for ascetics a nd householders. The Great Vows are prescribed for Jain monastics while limited vows (anuvrata) are prescribed for householders. Householders are encouraged to practice five cardinal principles of non-violence, truthfulness, non-stealing, c elibacy, and non-possessiveness with their current practical limitations, while monks and nuns have to observe them very strictly. With consistent practice, it is possible to overcome the limitations gradually, accelerating spiritual progre ss. Core beliefs Every living being has a soul. Every soul is potentially divine, with innate qualities of infinite knowledg e, perception, power, and bliss (masked by its karmas). Therefore regard every living being as you do yourself, harming no one and b eing kind to all living beings. Every soul is born as a heavenly being, human, sub-human or hellish being ac cording to its own karma.

Every soul is the architect of its own life, here or hereafter. When a soul is freed from karmas, it becomes free and attains divine conscio usness, experiencing infinite knowledge, perception, power, and bliss (Moksha). The triple gems of Jainism ("Right View, Right Knowledge and Right Conduct") provide the way to this realisation. There is no supreme divine creator, owner, preserver, or destroyer. The universe is self-regulated, and every soul has the potential to achieve divine consciousness (siddha) through its own efforts. Non-violence (to be in soul consciousness rather than body consciousness) is the foundation of right view, the condition of right knowledge and the kernel o f right conduct. It leads to a state of being unattached to worldly things and b eing non-judgmental and non-violent; this includes compassion and forgiveness in thoughts, words and actions toward all living beings and respecting views of ot hers (non-absolutism). Jainism stresses the importance of controlling the senses including the mind , as they can drag one far away from true nature of the soul. Limit possessions and lead a life that is useful to yourself and others. Own ing an object by itself is not possessiveness; however, attachment to an object is possessiveness. Non-possessiveness is the balancing of needs and desires whil e staying detached from our possessions. Enjoy the company of the holy and better-qualified, be merciful to afflicted souls, and tolerate the perversely inclined. Four things are difficult for a soul to attain: 1. human birth, 2. knowledge of the laws governing the souls, 3. absolute conviction in the philosophy of no n-violence, and 4. practicing this knowledge with conviction in everyday life ac tivities. It is, therefore, important not to waste human life in evil ways. Rather, st rive to rise on the ladder of spiritual evolution. The goal of Jainism is liberation of the soul from the negative effects of u nenlightened thoughts, speech, and action. This goal is achieved through clearan ce of karmic obstructions by following the triple gems of Jainism. Namokar Mantra is the fundamental prayer in Jainism and can be recited at an y time of the day. Praying by reciting this mantra, the devotee bows in respect to liberated souls still in human form (arihants), fully liberated souls forever free from rebirth (siddhas), spiritual leaders (Acharyas), teachers, and all th e monks and nuns. By saluting them saying "namo namaha", Jains receive inspirati on from them to follow their path to achieve true bliss and total freedom from t he karmas binding their souls. In this main prayer, Jains do not ask for any fav ours or material benefits. This mantra serves as a simple gesture of deep respec t toward beings that are more spiritually advanced. The mantra also reminds foll owers of the ultimate goal of reaching nirvana or moksha. Jains worship the icons of jinas, arihants and Tirthankaras, who have conque red their inner passions and attained divine consciousness, and study the Script ures of these liberated beings. Jainism acknowledges the existence of powerful heavenly souls that look afte r the well-being of Tirthankaras. Usually they are found in pairs around the ico ns as male (yaksha) and female (yakshini) guardian deities. Even though they hav e supernatural powers, these deities are also souls wandering through the cycles of births and deaths just like most other souls. Over time, people began worshi ping these deities as well. Jains hold the above five major vows at the center of their lives. These vows ca nnot be fully implemented without the acceptance of a philosophy of non-absoluti sm. Ankntavda ("multiple points of view") is a foundation of Jain philosophy. This philosophy allows the Jains to accept the truth in other philosophies from their perspective and thus inculcating a tolerance for other viewpoints. Jain scholar s have devised methods to view both physical objects and abstract ideas from dif ferent perspectives systematically. This is the application of non-violence in t he sphere of thought. It is a Jain philosophical standpoint just as there is the Advaitic standpoint of Sankara and the standpoint of the "middle way" of the Bu ddhists. This search to view things from different angles leads to understanding

and toleration of different and even conflicting views. When this happens preju dices subside and a tendency to accommodate increases. The doctrine of Anknta is t herefore a unique experiment of non-violence at the root. A derivation of this principle is the doctrine of Sydvda that highlights every mod el relative to its view point. It is a matter of our daily experience that the s ame object that gives pleasure to us under certain circumstances becomes boring under different situations. Nonetheless, relative truth is useful, as it is a st epping-stone to the ultimate realization and understanding of reality. The doctr ine of Sydvda is based on the premise that every proposition is only relatively tr ue. It all depends on the particular aspect from which we approach that proposit ion. Jains, therefore, developed logic that encompasses seven-fold predication s o as to assist in the construction of proper judgment about any proposition. Sydvda provides Jains with a systematic methodology to explore the real nature of reality and consider the problem in a non-violent way from different perspective s. This process ensures that each statement is expressed from seven different co nditional and relative viewpoints or propositions, and thus it is known as theor y of conditioned predication. These seven propositions are described as follows: 1.Syd-asti "in some ways it is" 2.Syd-nsti "in some ways it is not" 3.Syd-asti-nsti "in some ways it is and it is not" 4.Syd-asti-avaktavya "in some ways it is and it is indescribable" 5.Syd-nsti-avaktavya "in some ways it is not and it is indescribable" 6.Syd-asti-nsti-avaktavya "in some ways it is, it is not and it is indescribab le" 7.Syd-avaktavya "in some ways it is indescribable" For example, a tree could be stationary with respect to an observer on earth, ho wever it will be viewed as moving along with planet Earth for an observer in spa ce. Jina may refer to Tirthankara, in Jainism Jains believe that dharma and true liv ing declines and revives cyclically through time. The special Jinas who not only rediscover dharma but also preach it for the Jain community are called Tirthank ara. The literal meaning of Tirthankara is "ford-builder". Jains compare the pro cess of becoming a pure soul to crossing a swift river, an endeavour requiring p atience and care. A ford-builder has already crossed the river and can therefore guide others. Only a few souls that reach Arihant status become Thirthankars wh o take a leadership role in assisting the other souls to move up on the spiritua l path. Apart from the Tirthankaras, Jains worship special Arihants such as Bahu bali. According to the scriptures, Bahubali, also known as Gommateshvara, was th e second of the one hundred sons of Rishabha and king of Podanpur. A statue of B ahubali is located at Shravana Belagola in the Hassan district of Karnataka Stat e. It is a sacred place of pilgrimage for Jains. When standing at the statue's f eet looking up, one sees the saint against the vastness of the sky. This statue of Bahubali is carved from a single large stone that is fifty-seven feet high. T he giant image was carved in 981 AD., by order of Chavundaraya, the minister of the Ganga King Rachamalla, and is considered the largest stone sculpture in the world. Customs and practices Jains are vegetarians. They avoid eating root vegetables in general, as cutting root from a plant kills it unlike other parts of the plant (leaf, fruit, seed, e tc.). Furthermore, according to Jain texts, root vegetables contain infinite mic roorganisms called nigodas. Followers of Jain dharma eat before the night falls. They filter water regularly so as to remove any small insects that may be prese nt and boil water prior to consumption.

Jain monks and nuns practice strict asceticism and strive to make their current birth their last, thus ending their cycle of transmigration. The lay men and wom en also pursue the same five major vows to the limited extent depending on their capability and circumstances. Following the primary non-violence vow, the laity usually choose professions that revere and protect life and totally avoid viole nt livelihoods. Jain monks and nuns walk barefoot and sweep the ground in front of them to avoid killing insects or other tiny beings. Even though all life is considered sacred by the Jains, human life is deemed the highest form of life. For this reason, i t is considered vital never to harm or upset any person. Along with the Five Vow s, Jains avoid harboring ill will and practice forgiveness. They believe that at ma (soul) can lead one to becoming parmatma (liberated soul) and this must come from one's inner self. Jains refrain from all violence (ahimsa) and recommend th at sinful activities be avoided. Pratikraman (turning back from transgression) is a practice of confession and re pentance. This is a process of looking back at the bad thoughts and actions carr ied out during daily activities and learn from this process so as to resolve not to commit those mistakes again. Forgiving others for their faults, extending fr iendship and asking forgiveness for their own wrongful acts without reservation is part of this process. This enables Jains to get away from the tendency of fin ding fault in others, criticizing others and to develop habit of self-analysis, self-improvement and introspection. Jains practice Samayika, which is a Sanskrit word meaning equanimity. During thi s practice, they remain calm and undisturbed. This helps in recollecting the tea chings of Thirthankars and discarding sinful activities for a minimum of 48 minu tes. Jainism is mainly divided into two major sects, namely Svetambara and Digambara. Jainism has a distinct idea underlying Tirthankara worship. The physical form i s not worshipped, but the characteristics of the Tirthankara (virtues, qualities ) are praised and emulated. Tirthankaras remain role-models, and sects such as t he Sthanakavasi and Terapanth stringently reject idol worship. However, Murtipuj ak and Digambara sects allow praying before idols so as to assist in stimulating and focusing thoughts while praying. Medieval Traditions The period of 16th to 18th century was a period of reforms in Jainism. The later schools arose against certain practices and belief that were perceived as corru pting and not sanctioned by scriptures. The following schools arose during this period : Sthanakvasi The Sthanakvasis, arising from the vetmbara tradition, rejected id ol worship as unsanctioned by scriptures. Terapanthi (Digambara) The Digambara Terapantha movement arose in protest ag ainst the institution of Bhattarakas (Jain priestly class), usage of flowers and offerings in Jain temples, and worship of minor gods. Terapanthi (vetmbara) The Terapanthi, also a non-iconic sect, arose from Sthan akvasis on account of differences in religious practices and beliefs. Right View, Knowledge and Conduct Right View Right View - Many disciplines of knowledge are developed based on certain fu ndamental givens, or axioms. For example, Euclidean geometry is an axiomatic sys tem, in which all theorems ("true statements given the axioms") are derived from a finite number of axioms. Special theory of relativity base itself on one of t he fundamental principles called "The Principle of Invariant Light Speed". It ta

kes it as given that light in vacuum propagates with the constant speed in terms of any system of inertial coordinates, regardless of the state of motion of the light source. Like these structured disciplines of study, Jainism bases itself on the concepts of Jiva (living souls), Ajiva (non-living objects) and the bonda ge that arises between them due to their interaction (karmic flow) as starting p oint for the development of its knowledge and practice. This is in a way very similar to the popular and modern practice within larg e commercial organisations to use their vision and mission statement, so as to g uide in formulating their procedures, processes and practice. The spiritual goal in Jainism is to attain the true nature of soul by removing the karmic masks on it. This mission provides the direction to Jains in making the right choices an d living with right discipline. Jain scholar Umasvati defines samayak darsana (right vision) as Tattvarthasr addhanam Samyak-darsanam, which means determination to find out the meaning of t he essence of reality is the right vision. Saint Acharya Tulsi, Acharya of 20th century of Terapanth tradition defined Samyak Darshan as Yatharth Drishtih - Sam yakdarshanam in his book Jain Siddhant Deepika. The framework of right view in Jainism, consists of nine fundamentals namely , Jiva (living beings), Ajiva (non-living objects), Papa (bad karma), Punya (goo d karma), Asrava (in-flux of karma), Bandha (bonding and constraining soul), Sam vara(stoppage of in-flux of karma), Nirjara (eradication of karmic bonding) and Moksa (total liberation or salvation from karmic bonding). These nine fundamenta l concepts, provide the metaphysical structure of Jain philosophy. An intelligent conviction and profound faith in the essential nature of the soul, of matter, and of their mutual relationships, actions and reactions, is ne cessary condition for launching upon the path of liberation. Each soul when completely free from karmic influences acquires the state of perfection. Jainism declares that a person with the right vision will have spiritual cal mness (Prasanna), desire for liberation from the endless birth-life-death cycles (Samvega),without any attachment or aversion to anything (Nirveda), kindness (A nukampa), and belief in the nine fundamental principles described just above (As tikya). Right knowledge Right knowledge reveals the true nature of reality. Acharya Tulsi defined it as Yatharth Bodhah - Smayakgyanam. Most of our knowledge is sensory based (mati) and based on recorded knowledg e developed by our ancestors in the form of books, articles, papers and other me dium (sruta). Jain philosophers also include the knowledge acquired directly wit hout any medium. This is achieved by removing the karmic veil on the soul. A person who sees the objects illuminated by coloured light may not be able to judge the true colour of the objects. However, the same person viewing these objects illuminated by sun light will see their true nature of its colours, with out difficulty. Similarly, proper knowledge is essential to provide the right gu idance to the soul in its journey towards spiritual uplifting. Right view and right knowledge are inter-dependent. A good analogy is a case of two men, one blind and another lame caught in a bush fire, and wanting to ge t to a safer place. If both co-operated, the blind can carry the lame man and th e lame can direct on the path to take, thereby both safely getting out of the bu sh fire. Want of proper faith amounts to blindness and want of proper knowledge amounts to lameness. The two complement and support each other in refining the m odel and understand the reality better. There is a fair degree of inter-play bet ween the two and they are not only inter-twined but also linked with the third j ewel, namely the conduct, where the knowledge is applied and experienced. Anothe r good example to illustrate this point can be found in the fairly recent scient ific history in the development of our knowledge base about light. For a long ti me, scientists modelled light as electromagnetic waves until photoelectricity wa s discovered requiring them to re-model it as both wave and a particle (Wave-par

ticle duality). The point to make here is that our perceptions including using m ind is so limited in nature to understand and comprehend the complexities of rea lity. This means, the interaction between the three gems is very important to ge t to the real essence of nature. Jain philosophers have included the concept of multiple view points in their philosophy, so as not to get attached to any one p articular view point or model. The jain theory of knowledge is a highly developed one based on comprehensiv e apprehension of reality in multitude of view points and relativity. Anekantavada, which literally means search of truth from different points of view, is the application of the principle of equality of souls in the sphere of thought. It is a jain philosophical standpoint just as there is the Advaitic st andpoint of Sankara and the standpoint of the Middle Path of the Buddhists. This search leads to understanding and toleration of different and even conflicting views. When this happens prejudices subside and tendency to accommodate increase s. The theory of Anekanta is therefore unique experiment of non-violence at the root. A derivation of this principle is the doctrine of Syadvada that highlights e very view is relative to its view point. For example, when an object weighs 50 K ilograms, the measurement is true in the gravitational environment of planet ear th. The same object, when measured on the moon where the forces of gravity are e ntirely different, will be something else. It is a matter of our daily experienc e that the same object which gives pleasure to us under certain circumstances be comes boring under different situations. Nonetheless relative truth is undobuted ly useful as it is a stepping stone to the ultimate realisation of reality. The theory of Syadvada is based on the premise that every proposition is only relati vely true. It all depends on the particular aspect from which we approach that p roposition. Jains therefore developed logic that encopasses sevenfold predicatio n so as to assist in the construction of proper judgement about any proposition. Syadvada provides Jainas with a systematic methodology to explore the real n ature of reality and consider the problem in a non-violent way from different pe rspectives. This process ensures that each statement is expressed from seven dif ferent conditional and relative viewpoints or propositions, and thus it is known as theory of conditioned predication. These seven propositions are described as follows: 1.Syd-asti "in some ways it is" 2.Syd-nsti "in some ways it is not" 3.Syd-asti-nsti "in some ways it is and it is not" 4.Syd-asti-avaktavya "in some ways it is and it is indescribable" 5.Syd-nsti-avaktavya "in some ways it is not and it is indescribable" 6.Syd-asti-nsti-avaktavya "in some ways it is, it is not and it is indescr ibable" 7.Syd-avaktavya "in some ways it is indescribable" As Dr.S.Radhakrishnan stated "Attributes which are contradictory in the abst ract, co-exist in life and experience. The tree is moving in the sense that its branches and leaves are moving when there is a wind and it is not moving since i t is fixed to a place in the ground. It is necessary for us to know a thing is c learly and distinctly, in its self-existence as well as in its relations to othe r objects." There are numerous examples that can be referenced from the field of science to substantiate this view. Another way to approach the same example is that for an observer on earth, it would seem that the tree is stationary. But fo r an observer in space it will be moving along with earth. This means, no model of reality is absolute including religious/spiritual/ph ilosophical concepts. However, each model provides insight into the working of t he universe that are useful within the bounds of its framework and therefore use ful under certain conditions. Right conduct Right conduct is the application of the knowledge developed, so as to exerci

se control over our inner desires and reach a stage where there is no attachment or aversion. Acharya Tulsi defined it as Mahavrataadeenaamaacharanam Samyakchar itram. And it follows, that there can be no right conduct without the right knowled ge. Jainism has well-developed processes for applying the knolwedge in the right manner. It prescribes vows(vrats) in the areas of Non-violence, Truthfulness, N on-stealing, Control of senses, and Non-possessiveness. Monks and nuns follow th ese major vows strictly and totally, while the common people follow the vows as far as their lifestyles will permit. Apart from the above five major vows, Jainism recommends the following addit ional vows to common people for their improvement. The first three are grouped a s merit vows and the last four are grouped as disciplinary vows. Limited area of activity vow (so as to minimize unavoidable violence as cons equence of activity) Limited use of consumable and non-consumable items vow Avoidance of purposeless activities (without any reason or benefit) vow Meditation for limited duration (for example, every day for few minutes) Practice of ascetic life for limited duration (for example, once a day in a year) Constraining normal activities (in other dimensions in addition to limited a rea) Charitable work or contributions to the extent feasible The interesting aspect is that on this path there is a place for every one f rom the beginner to the most advanced seekers. Further, it encompasses all aspec ts of human life namely social, personal, economic and spiritual leading to inte grated development of the individual. This Jain path is open to all irrespective of caste, creed or class. Without the right conduct, there is no annihilation of Karmas. And without annihilation of karmas there is no liberation. Just like the light from millions of lamps is of no avail to a blind person, studying scriptures alone is of no use to a person who does not apply them. The constituents of reality This Universe is made up of what Jains call the six dravyas or substances which are the basic constituents of reality and are classified as follows: ) "The living substances" Jva (Sanskrit: Jains believe that souls (Jva) exist as a reality, having a separate existenc e from the body that houses it. Jva is characterised by cetana (consciousness) an d upayoga (knowledge and perception). Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respe ctively to the disappearing of one state of soul and appearance of another state , these being merely the modes of the soul.

Ajva - Non-Living Substances Pudgala - Matter, which is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter or ultimate particles. Paramnu or ultimat e particles are considered the basic building block of all matter. One of the qu alities of the Paramnu and Pudgala is that of permanence and indestructibility. I t combines and changes its modes but its basic qualities remain the same. Accord ing to Jainism, it cannot be created nor destroyed. Dharmatattva - "Medium of Motion" and Adharmatattva "Medium of ikya and Adharmstikya , they are unique to Jain thought depicting are said to pervade the entire universe. Dharma-tattva and Adharma-tattva are by themselves not motion or rest but mediate motion and rest in other bodies. With out dharmstikya motion is not possible and without adharmstikya rest is not possible in the universe.

ka : Space - Space is a substance that accommodates souls, matter, the princip e of motion, the principle of rest, and time. It is all-pervading, infinite and made of infinite space-points. Kla "Time" is a real entity according to Jainism and all activities, change s or modifications can be achieved only through time. In Jainism, the time is li kened to a wheel with twelve spokes divided into descending and ascending halves with six stages, each of immense duration estimated at billions of sagaropama o r "ocean years". According to Jains, sorrow increases at each progressive descen ding stage and happiness and bliss increase in each progressive ascending stage.

These are the uncreated existing constituents of the Universe which impart the n ecessary dynamics to the Universe by interacting with each other. These constitu ents behave according to the natural laws and their nature without interference from external entities. Dharma or true religion according to Jainism is Vatthu s ahv dhamm Jain Prakrit: translated as "the intrinsic nature of a substan ." Jain metaphysics is based on seven (sometimes nine, with subcategories) truths o r fundamental principles also known as tattva, which are an attempt to explain t he nature and solution to the human predicament. The first two are the two ontol ogical categories of the soul and the non-soul, namely the axiom that they exist . The third truth is that through the interaction, called yoga, between the two substances, soul and non-soul, karmic matter flows into the soul srava, clings to it, becomes converted into karma and the fourth truth acts as a factor of bonda ge bandha, restricting the manifestation of the consciousness intrinsic to it. T he fifth truth states that a stoppage (savara) of new karma is possible through a sceticism through practice of right conduct, faith and knowledge. An intensifica tion of asceticism burns up the existing karma this sixth truth is expressed by the word nirjar. The final truth is that when the soul is freed from the influenc e of karma, it reaches the goal of Jaina teaching, which is liberation or moksa. Some authors add two additional categories: the meritorious and demeritorious a cts related to karma (punya and ppa). These nine categories of cardinal truth, ca lled navatattva, form the basis of entire Jain metaphysics. Monasticism In India there are several Jain Monks, in categories like Acharya, Upadhyaya and Muni. Trainee ascetics are known as Ailaka and Ksullaka in the Digambara tradit ion. There are two categories of ascetics, Sadhu (monk) and Sadhvi (nun). They p ractice the five Mahavratas, three Guptis and five Samitis: Five major vows (Mahavrata) Non-violence (Ahinsa): Non-violence in thought, word and deed so as not to c ause harm to any living beings Truthfulness (Satya): Truth, which is (hita) beneficial, (mita) succinct, an d (priya) pleasing. In other words, to speak the harmless truth Non-stealing (Astey): Not to take anything that has not been given to them w illingly by the owner Chastity (Brahmacharya): Absolute purity of mind and body without indulging in sensual pleasure Non-possession (Aparigraha): Exercise no attachment or aversion to all peopl e, places, and material objects around. Three Restraints (Gupti) Control of the mind (Mangupti) Control of speech (Vachangupti) Control of body (Kayagupti) Five Carefulness (Samiti)

Carefulness Carefulness Carefulness Carefulness pan Samiti) Carefulness

while while while while

walking (Irya Samiti) communicating (Bhasha Samiti) eating (Eshana Samiti) handling their fly-whisks, water gourds, etc. (Adan Nikshe

while disposing of bodily waste matter (Pratishthapan Samiti)

Digambara monks do not wear any clothes and are nude. They practice non-attachme nt to the body and hence, wear no clothes. Svetambara monks and nuns wear white clothes. Svetambaras believe that monks and nuns may wear simple, unstitched whi te clothes as long as they are not attached to them. Jain monks and nuns travel on foot. They do not use mechanical transport. Digambaras take up to eleven oaths. Digambara monks eat standing in one place in their palms without using any utensil. They eat only once a day. Jain Philosophers Jains hold the Jain doctrine to be eternal and based on universal principles. In the current time cycle, they trace the origins of its philosophy to Rsabha, the first Trthankara. However, the tradition holds that the ancient Jain texts and P urvas which documented the Jain doctrine were lost and hence, historically, the Jain philosophy can be traced from Mahvras teachings. Post Mahvra many intellectual giants amongst the Jain ascetics contributed and gave a concrete form to the Jai n philosophy within the paramaters set by Mahavira. Following is the partial lis t of Jain philosophers and their contributions: Kundakunda (1st2nd Century CE) - exponent of Jain mysticism and Jain nayas de aling with the nature of the soul and its contamination by matter, author of Pacst ikyasra "Essence of the Five Existents", the Pravacanasra "Essence of the Scripture ", the Samayasra "Essence of the Doctrine", Niyamasra "Essence of Discipline", Att haphuda "Eight Gifts", Dasabhatti "Ten Worships" and Brasa Anuvekkh "Twelve Contemp lations". Samantabhadra (2nd Century CE) - first Jain writer to write on nyya, (Apta-Mi mms), which has had the largest number of commentaries written on it by later Jain logicians. He also composed the Ratnakaranda Srvakcra and the Svayambhu Stotra. Umsvti or Umasvami (2nd Century CE) - author of first Jain work in Sanskrit, T attvrthastra, expounding philosophy in a most systematized form acceptable to all sects of Jainism. Siddhasena Divkara (5th Century CE) - Jain logician and author of important w orks in Sanskrit and Prakrit, such as, Nyyvatra (on Logic) and Sanmatistra (dealing with the seven Jaina standpoints, knowledge and the objects of knowledge). Akalanka (5th Century CE) - key Jain logician, whose works such as Laghiyast raya, Pramnasangraha, Nyyaviniscaya-vivarana, Siddhiviniscaya-vivarana, Astasati, Tattvrtharjavrtika, et al. are seen as landmarks in Indian logic. The impact of Aka lanka may be surmised by the fact that Jain Nyya is also known as Akalanka Nyya. Pujyapada (6th Century CE) - Jain philosopher, grammarian, Sanskritist. Comp osed Samadhitantra, Ishtopadesha and the Sarvarthasiddhi, a definitive commentar y on the Tattvrthastra and Jainendra Vyakarana, the first work on Sanskrit grammar by a Jain monk. Manikyanandi (6th Century CE) - Jain logician, composed the Parikshamaukham, a masterpiece in the karika style of the Classical Nyaya school. Jinabhadra (6-7th Century) author of Avasyaksutra (Jain tenets) Visesanavati and Visesavasyakabhasya (Commentary on Jain essentials) He is said to have foll owed Siddhasena and compiled discussion and refutation on various views on Jaina doctrine. Mallavadin (8th Century) author of Nayacakra and Dvadasaranayacakra (Encyclo pedia of Philosophy) which discusses all the school of Indian Philosophy. Mallav adin was known as a vadin i.e. a logician and he is said to have defeated many B

uddhist monks on the issues of philosophy. Haribhadra (8th Century CE) - Jain thinker, author, philosopher, satirist an d great proponent of anekntavda and classical yoga, as a soteriological system of meditation in the Jain context. His works include adaranasamuccaya, Yogabindu and D hurtakhyana. he pioneered the Dvatrimshatika genre of writing in Jainism, where various religious subjects were covered in 32 succinct Sanskrit verses. Prabhacandra (8th-9th Century CE) - Jain philosopher, composed a 106-Sutra T attvarthasutra and exhaustive commentaries on two key works on Jain Nyaya, Prame yakamalamartanda, based on Manikyanandi's Parikshamukham and Nyayakumudacandra o n Akalanka's Laghiyastraya. Abhayadeva (1057 CE to 1135CE) - author of Vadamahrnava (Ocean of Discussion s) which is a 2,500 verse tika (Commentary) of Sanmartika and considered a great treatise on logic. Acharya Hemachandra (10891172 CE) - Jain thinker, author, historian, grammari an and logician. His works include Yogastra and Trishashthishalakapurushacaritra a nd the Siddhahemavyakarana. He also authored an incomplete work on Jain Nyya, tit led Pramna-Mimms. Vadideva (11th Century) He was a senior contemporary of Hemacandra and is sa id to have authored Paramananayatattavalokalankara and its voluminous commentary syadvadaratnakara that establishes the supremacy of doctrine of Sydvda. Vidyanandi (11th Century CE) - Jain philosopher, composed the brilliant comm entary on Acarya Umasvami's Tattvarthasutra, known as Tattvarthashlokavartika. Yaovijaya (162488 CE) Jain logician and considered one of the last intellectua l giants to contribute to Jain philosophy. He specialised in Navya-Nyya and wrote Vrttis (commentaries) on most of the earlier Jain Nyya works by Samantabhadra, A kalanka, Manikyanandi, Vidynandi, Prabhcandra and others in the then-prevalent Nav ya-Nyya style. Yaovijaya has to his credit a prolific literary output more than 10 0 books in Sanskrit, Prakrit, Gujarati and Rajasthani. He is also famous for Jna nasara (essence of knowledge) and Adhayatmasara (essence of spirituality). In recent times, Aacharya Mahapragya, Pt. Sukhlal and Dr. Mahendrakumar Nyayacar ya have made important contributions to Jain Philosophy. Tulsi realized that the independence of India would be futile unless the nationa l character was developed. On March 2, 1949 he launched the Anuvrat Movement to spearhead this idea (anu (small), vrat (vow)). Conceived in five principles (Tru th, Nonviolence, Non-possession, Non-stealing and Celibacy), the Movement was in spired followers to practice purity and self-discipline in their personal lives. By experiencing self-transformation, citizens could move toward a nonviolent so cio-political world order. The movement also held to the ideas that Dharma is no t merely an instrument of ensuring happiness in the hereafter but is also a mean s to bring happiness to the present life, that he who was fails to make his pres ent life better is unlikely to achieve happiness in the hereafter, and that the primary aims of Dharma is to purify character (its ritualistic practices are sec ondary). The movement continues under the leadership of Acharya Mahapragya. Scholarship In the 1970s, Tulsi began researching, translating and annotating the Jain Agama s. Tulsi was the first person who sought to rediscover Jain meditation. His work wi th Acharya Mahapragya led to the Preksha Meditation.Tulsi took his monk's vows a t age 11 with remarkable dedication, and by the time he was 16, he had already s tarted attracting acolytes. In 1936, Kalugani nominated Tulsi to be his successo r, making him head of Terapanth group. Through his oversight, he initiated more than 776 monks and nuns. Symbolism

The hand with a wheel on the palm symbolizes the Jain Vow of Ahimsa, meaning non -violence. The word in the middle is "Ahimsa". The wheel represents the dharmaca kra, to halt the cycle of reincarnation through the pursuit of truth. The swastika is among the holiest of Jain symbols. The Jain symbol that was agre ed upon by all Jain sects in 1974. Eight auspicious symbols (The Asta Mangalas). Their names are: Swastika - Signifies peace and well-being Shrivatsa - A mark manifested on the centre of the Jina's chest, signifying a pure soul. Nandyavartya - Large swastika with nine corners Vardhamanaka - A shallow earthen dish used for lamps, suggests an increase i n wealth, fame and merit due to a Jina's grace. Bhadrasana - Throne, considered auspicious because it is sanctified by the b lessed Jina's feet. Kalasha - Pot filled with pure water signifying wisdom and completeness Minayugala - Fish couple. It signfifies conquering over sexual desires Darpana - The mirror reflects one's true self because of its clarity The holiest symbol is a simple swastika. A Jain swastika is normally associated with the three dots on the top accompanied with a crest and a dot. Other important symbols are: Dharma Wheel on the palm of a hand, symbolizing Ahimsa 24 Lanchhanas (symbols) of the Tirthankaras. They are in the sequence of the 1st Thirthankara to the 24th are: bull, elephant, horse, monkey, redgoose, lotu s flower, swastika, crescent of moon, crocodile, shade providing tree, rhinocero s, buffalo, pig, porcupine, vajra (a kind of weapon), deer, goat, fish, jar, tor toise, lilly flower, conch, snake and lion. Triple umbrellas, signifying protection through triple gems of Jainism. The triple umbrella are usually seen with Thirthankar idols Dreams of Trishala, 24th Tirthankar's mother prior to giving birth to Mahavi r