In the beginning...

The word "Jainism" comes from the Sanskrit word "Jina," which translates to "conqueror." A Jain is someone
who has triumphed over his own desires and passions. It is used to refer to the emancipated souls who have
triumphed over their cravings and passions in order to achieve emancipation. The Jaina religion recognizes a
total of 24 Tirthankaras. Of these, Rsabhadeva was the first, and Mahavira, the great spiritual hero, whose name
was Vardhamana, was the last. It is not accurate to refer to Mahavira as the founder of Jainism due to the fact
that Jaina doctrines were already in existence prior to his time. But Mahavira brought a fresh perspective to that
religion, and in all actuality, contemporary Jainism may be considered to be a direct outgrowth of the lessons
that he imparted to his followers.

The Jaina code of ethics is regarded as the most essential component of Jaina thought. Metaphysics,
epistemology, or any other type of knowledge, for that matter, is only relevant to a Jaina insofar as it assists the
individual in achieving the proper conduct. Once more, the objective of good behavior is salvation (Moksha),
which can be seen both negatively as the liberation of the soul from all of its ties and positively as the
achievement of full perfection.

The Jaina Approach to the Idea of Bondage

In Indian philosophy, the term "bondage" refers to the individual's responsibility for his or her own birth and the
subsequent pain that comes with it. This overarching idea of bondage is interpreted in a variety of unique ways
by the various systems, due to the disparate ways in which they view the world and the individual. The Jaina
believe that the human who is suffering is a Jiva, which is a living conscious substance also known as the soul.
The genuine soul possesses an innately perfect nature. It possesses unlimited possibilities on the inside. If the
soul is able to eliminate, from within itself, all of the impediments that stand in the way of attaining infinite
knowledge, infinite faith, unlimited power, and infinite happiness, then the soul will have achieved all of these
things.

It is believed that the soul, along with the passions and Karma forces it controls, is the organizer of the body and
the effective cause of it, whereas it is believed that matter is the body's material cause. According to the Jaina,
there are many different types of karma, and each one is named after the effect it has.

Anger, pride, infatuation, and greed are the passions that can lead to a relationship becoming bonded. These are
referred to as Kasaya, and the fact that their presence in the soul causes matter particles to cling to it is the
reason for their name. Because of this, the concept of bondage in Jaina philosophy refers to the reality that a Jiva
that has been corrupted by desires takes on materiality in line with its Karma. The internal and primary cause of
bondage is passion or a poor disposition of the soul; the entrance of matter into the soul is merely the outcome
of this. They distinguish between an internal or ideal bondage known as bhavabandha and a material bondage,
which they refer to simply as bondage (dravyabandha).

The Freeing Path of the Jaina Tradition:

If the soul's association with matter is what holds it captive, then liberation must require the soul's complete
separation from matter in order for it to be achieved. This can be accomplished by obstructing the flow of new
matter into the soul as well as by completely eradicating the stuff with which the soul has already gotten
obscured. Both of these steps are necessary to achieve this goal.
Our lack of knowledge is the source of our passions. Because we are ignorant about the true nature of our souls
and other aspects of the world, we are prone to hostility, vanity, infatuation, and greed. Ignorance can be
eradicated by knowledge alone. The evidence that may be gathered from the lives and teachings of those who
have attained freedom demonstrates that it is possible to achieve liberation by practicing right faith, right
knowledge, and right behavior. Members of the Jain religion refer to these three as the "three jewels" or
"triratna."

The three crowning achievements and the five pillars of morality are:

I Right faith (Samyagdarsana): Having right faith is having faith in the information that Jaina enlightened beings
have passed down to us. Faith grows stronger via meditation, and it is only after acquiring comprehensive
knowledge that faith may reach its full potential.

ii) Right Knowledge (Samyag Jnana): In right faith, the knowledge consists solely of the core teachings of
Jainism. There is a specialized knowledge of the rudiments of the Jiva and the Ajiva that is contained inside
correct knowledge. It kills ignorance.

iii) Right Conduct (Samyak Caritra): This involves engaging in good activities and avoiding those that are
detrimental to one's well-being. This releases the Jiva from its karmic obligations. The characteristics of a good
character are things like forgiving others, being kind and uncomplicated, being honest in one's thoughts and
words, being clean, and so on.

When a moral aspirant walks this route of three jewels, he or she gives themselves the ability to exercise self-
control over their passions, which ultimately results in the soul being set free. The interruption of the flow of
karma, which is made possible when passions and wants are brought under control, paves the way for the soul to
realize its innate potential for perfection. This is the stage of complete emancipation, sometimes known as
"nirvana."

The emancipated spirits attain omniscience and omnipotence, and as a result, they replace God in his role as
creator. Therefore, the Jainas do not believe that there is a need for God. In Jaina philosophy, the souls that have
attained liberation are the subjects of adoration. The Jainas advocate the cultivation of five moral virtues as a
means to achieve liberation, and they believe that these virtues pave the path. They are as follows:

a) Ahimsa is the practice of not causing hurt to others through one's thoughts, words, or deeds. Additionally, it
relates to being kind to other people.

b) Satya, which literally translates to "truthfulness." It is commonly held that the truth will ultimately prevail in
any situation. The practice of truthfulness not only involves openly communicating the truth but also abstaining
from any and all acts motivated by ill will. b) Asteya: Asteya signifies non-stealing. It is a reference to the
ethical ways of making money while avoiding all types of theft. d) Brahmacharya, or self-discipline, is what
brahmacharya refers to. It recommends avoiding contact with people of the opposite sex. In addition to this, it
involves the entire renunciation of any and all cravings, whether they be mental or bodily. e) Aparigraha This
concept refers to the refusal to accept gifts that are not necessary. A fundamental requirement for liberation, also
known as Moksha or Nirvana, is a lack of attachment to anything in particular.
In conclusion, we can say that the Jaina philosophy is a practical philosophy that deals with the average man and
assists him in the process of attaining Nirvana, the ultimate goal of life. This is what we can say about the Jaina
philosophy.

Ignorance can be defined as a lack of knowledge.

Nirvana is the highest level of enlightenment that a person is capable of achieving; it is the pinnacle of human
potential.