Jainism states that the universe is without a beginning or an end, and is everlasting and eternal. Six fundamental entities (known as Dravya) constitute the universe. Although all six entities are eternal, they continuously undergo countless changes (known as Paryäy). In these transformations nothing is lost or destroyed. Lord Mahavir explained these phenomena in his three Pronouncements known as Tripadi and proclaimed that Existence or Reality (also known as Sat) is a combination of appearance (Utpäda), disappearance (Vyaya), and persistence (Dhrauvya). The Jain philosophy believes that the universe and all its entities such as soul and matter are eternal, no one has created them and no one can destroy them. Jains do not acknowledge an intelligent first cause as the creator of the universe. Jains do not believe that there is a supernatural power who does favor to us if we please him. Jains rely a great deal on self-efforts and self-initiative, for both - their worldly requirements and their salvation. Jainism appeals to common sense. Jains accept only those things that can be explained and reasoned. Jains believe that each living being is a master of his/her own destiny. Jainism is a religion of purely human origin. It is propagated by self-realized individuals who have attained perfect knowledge, omniscience, and self-control by personal effort and have been liberated from the bonds of worldly existence, and the cycles of all future life and death. In ancient times Jainism was known by many names such as the Saman tradition, the religion of Nirgantha, or the religion of Jin. Jin is one, who has conquered the inner enemies of worldly passions such as desire, hatred, anger, ego, deceit and greed by personal effort. By definition, a Jin is a human being, like one of us and not a supernatural immortal nor an incarnation of an almighty God. Jins are popularly viewed as Gods in Jainism. There are an infinite number of Jins existed in the past. All human beings have the potential to become a Jin. The Jins are not Gods in the sense of being the creators of the universe, but rather as those who have accomplished the ultimate goal of liberation of sufferings through the true understanding of self and other realities. The concept of God as a creator, protector, and destroyer of the universe does not exist in Jainism. The concept of God's descent into a human form to destroy evil is also not applicable in Jainism. The Jins that have established the religious order and revived the Jain philosophy at various times in the history of mankind are known as Tirthankars. The ascetic sage, Rishabhadev was the first Tirthankar and Mahavir was the last Tirthankar of the spiritual lineage of the twenty-four Tirthankars in the current era. In summary, Jainism does not believe in a creator God, however this does not mean that Jainism is an atheistic religion. Jains believe in an infinite number of Jins (Gods) who are self-realized omniscient individuals who have attained liberation from birth, death, and suffering. Jains believe that from eternity, the soul is bounded by karma and is ignorant of its true nature. It is due to karma soul migrates from one life cycle to another and continues to attract new karma, and the ignorant soul continues to bind with new karma. This way it provides a logical explanation of our sufferings on Earth. It is traced to jiva and ajiva, the two everlasting, uncreated, independent and coexisting categories. Consciousness is jiva. That which has no consciousness is ajiva. There are five substances of ajiva: Dharma - the medium of motion Adharma - the medium of rest Akasha - space Pudgala - matter Kala - time Pudgala (matter) has form and consists of individual atoms (paramanu) and conglomerates of atoms (skandha) which can be seen, heard, smelt, tasted and/or touched. According to Jains, energy, or the phenomena of sound, darkness, shade, heat, light and the like, is produced by conglomerates of atoms. The jiva (soul) has no form but, during its worldly career, it is vested with a body and becomes subject to an inflow of karmic `dust' (asravas). These are the subtle material particles that are drawn to a soul because of its worldly activities. The asrawas bind the soul to the physical world until they have brought about the karmic result when they fall away `like ripe fruit' by which time other actions have drawn more asravas to the soul. With the exception of the Arihantas (the Ever-Perfect) and the Siddhas (the Liberated), who have dispelled the passions which provide the `glue' for the asravas, all souls are in karmic bondage to the universe. They go through a continuous cycle of death and rebirth in a personal evolution that can lead at last to moksha (eternal release). In this cycle there are countless souls at different stages of their personal evolution; earth- bodies, water-bodies, fire-bodies, air-bodies, vegetable-bodies, and mobile bodies ranging from bacteria, insects, worms, birds and larger animals to human beings, infernal beings and celestial beings. The Jain evolutionary theory is based on a grading of the physical bodies containing souls according to the degree of sensory perception. All souls are equal but are bound by varying amounts of asravas (karmic particles) which is reflected in the type of body they inhabit. The lowest form of physical body has only the sense of touch. Trees and vegetation have the sense of touch and are therefore able to experience pleasure and pain, and have souls. Mahavira taught that only the one who understood the grave demerit and detriment caused by destruction of plants and trees understood the meaning and merit of reverence for nature. Even metals and stones might have life in them and should not be dealt with recklessly. Above the single-sense jivas are micro-organisms and small animals with two, three or four senses. Higher in the order are the jivas with five senses. The highest grade of animals and human beings also possess rationality and intuition (manas). As a highly evolved form of life, human beings have a great moral responsibility in their mutual dealings and in their relationship with the rest of the universe. It is this conception of life and its eternal coherence, in which human beings have an inescapable ethical responsibility that made the Jain tradition a cradle for the creed of environmental protection and harmony.



Five Maha-vratas (Great Vows) of Ascetics


Right knowledge, right faith, and right conduct are the three most essentials for attaining liberation in Jainism. In order to acquire these, one must observe the five great vows:
  1. Non-violence - Ahimsa
  2. Truth - Satya
  3. Non-stealing - Achaurya or Asteya
  4. Celibacy/Chastity - Brahmacharya
  5. Non-attachment/Non-posession - Aparigraha

Non-violence (Ahimsa):
Among these five vows, non violence (Ahimsa) is the cardinal principle of Jainism and hence it is known as the cornerstone of Jainism. Non violence is the supreme religion (Ahimsa parmo dharma). It is repeatedly said in Jain literature; "Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being."

According to Jainism all living beings, irrespective of their size, shape, or different spiritual developments are equal. No living being has a right to harm, injure, or kill any other living being, including animals, insects, and plants. Every living being has a right to exist and it is necessary to live with every other living being in perfect harmony and peace.

Nonviolence in Jainism is not a negative virtue. It is based upon the positive quality of universal love and compassion. One who is actuated by this ideal cannot be indifferent to the suffering of others.

Violence of every type should be completely forbidden. Mental tortures by way of harsh words, actions, and any type of bodily injuries should also be avoided. Even thinking evil of some one is considered violence in Jainism.

Practically, it is impossible to survive without killing or injuring some of the smallest living beings. Some lives are killed even when we breathe, drink water, or eat food. Therefore, Jainism says that minimum killing of the lowest form of life should be our ideal for survival.

In the universe, there are different forms of life, such as, human beings, animals, insects, plants, bacteria, and even smaller lives, which cannot be seen even through the most powerful microscopes. Jainism has classified all the living beings according to their senses.

The five senses are touch, taste, smell, sight, and hearing.
One SenseTouchplants, water, air, earth, fire, etc.
Two SensesTouch, Tasteworms, leeches, etc.
Three Senses             Touch, Taste, Smellants, lice, etc.
Four SensesTouch, Taste, Smell, Sightflies, bees, etc.
Five SensesTouch, Taste, Smell, Sight, Hearing          humans, animals, birds, heavenly and hellish beings

It is more painful if a life of the higher forms (more than one sense) is killed. Hence Jainism allows laypeople to use only vegetables as a food for survival. All non vegetarian food is made by killing living beings with two or more senses. Therefore, Jainism preaches strict vegetarianism, and prohibits non vegetarian foods.

Jainism explains that violence is not defined by actual harm, for this may be unintentional. It is the intention to harm, the absence of compassion, unawareness, and the ignorance that makes an action violent. Without violent thought there can be no violent actions. Non violence is to be observed in action, speech, and thought. One should not be violent, ask others to do so, or approve of such an activity.


Truth (Satya):
Anger, greed, fear, and jokes are the breeding grounds of untruth. To speak the truth requires moral courage. Only those who have conquered greed, fear, anger, jealousy, ego, and frivolity can speak the truth.

Jainism insists that one should not only refrain from falsehood, but should always speak the truth, which should be wholesome and pleasant. One should remain silent if the truth causes pain, hurt, anger, or death of any living being.

Truth is to be observed in speech, mind, and deed. One should not utter an untruth, ask others to do so, or approve of such activities.


Non-stealing (Achaurya or Asteya):
Stealing consists of taking another's property without his consent, or by unjust or immoral methods. Further, one should not take anything which does not belong to him. It does not entitle one to take away a thing, which may be lying, unattended or unclaimed. One should observe this vow very strictly, and should not touch even a worthless thing, which does not belong to him. When accepting alms, help, or aid one should not take more then what is minimum needed. To take more than one's need is also considered theft in Jainism.

The vow of non stealing insists that one should be totally honest in action, thought, and speech. One should not steal, ask others to do so, or approve of such activities.


Celibacy/Chastity (Brahmacharya):
Total abstinence from sensual pleasure and the pleasure of all five senses are called celibacy. Sensual pleasure is an infatuating force, which sets aside all virtues and reason at the time of indulgence. This vow of controlling sensuality is very difficult to observe in its subtle form. One may refrain from physical indulgence but may still think of the pleasures of sensualism, which is prohibited in Jainism.

Monks are required to observe this vow strictly and completely. They should not enjoy sensual pleasures and pleasure of all five senses, ask others to do the same, nor approve of it. There are several rules laid down for observing this vow for householders. They should not have any physical relationship other than own spouse. The relationship with your own spouse should be of limited nature.


Non-attachment/Non-possession (Aparigraha):
Jainism believes that the more worldly wealth a person possesses, the more he is likely to commit sin to acquire and maintain the possession, and in a long run he may be unhappy. The worldly wealth creates attachments, which will continuously result in greed, jealousy, selfishness, ego, hatred, violence, etc. Lord Mahavir has said that wants and desires have no end, and only the sky is the limit for them.

An attachment to worldly objects results in the bondage to the cycle of birth and death. Therefore, one who desires of spiritual liberation should withdraw from all attachments to pleasing objects of all the five senses.

Monks observe this vow by giving up attachments to all things such as:
  • Material things: wealth, property, grains, house, books, clothes, etc.
  • Relationships: father, mother, spouse, children, friends, enemies, other monks, disciples, etc.
  • Pleasure of Five Senses: touch, taste, smell, sight, and hearing
  • Feelings: pleasure and painful feelings towards any objects
They have the equanimity towards music and noise, good and bad smells, soft and hard objects for touch, beautiful and dirty sights, etc. They do not eat food for taste but for survival with the intention to continue to progress spiritually and ultimately to attain liberation. Non possession and non attachment are to be observed in speech, mind, and deed. One should not possess, ask others to do so, or approve of such activities.

Jainism has lay down and described in much detail these five great vows for the path of liberation. These are to be observed strictly and entirely by the monks and nuns. Partial observance is laid down for the householders with additional seven vows.