Jain philosophy in the context of "Eastern philosophy"

Jainism (/ˈdʒeɪnɪzəm, ˈdʒaɪnɪzəm/ JAY-niz-əm, JEYE-niz-əm), also known as Jain Dharma, is an Indian religion which teaches a path toward spiritual purity and enlightenment through disciplined non-violence (ahimsa) to all living creatures. The tradition is spiritually guided by twenty-four tirthankaras (ford-makers), supreme teachers who have conquered the cycle of rebirth and attained omniscience (kevala jnana). The core of Jain philosophy is established on three ethical pillars: ahiṃsā (nonviolence), anekāntavāda (non-absolutism or many-sided reality), and aparigraha (non-possession). While its ultimate spiritual goal is moksha (liberation from karma), these ethical principles have historically fostered a community renowned for its high literacy, trusted role in commerce, and distinct intellectual culture.

Jain philosophy distinguishes itself through the doctrine of anekāntavāda, which asserts that truth and reality are complex and always have multiple aspects; thus, no single viewpoint can claim absolute truth. This framework encourages intellectual humility and conflict resolution, contrasting with the "one-sided" (ekānta) views rejected by the tradition. Ethically, the vow of aparigraha (non-attachment) requires monks to renounce all property, while encouraging laypersons to limit their possessions and voluntarily limit their desires (iccha-parimana). Historically, the application of non-violence drove the Jain community away from agriculture and warfare toward trade and banking, where they became a dominant mercantile force in ancient and medieval India, supporting a vast network of temples, libraries, and charitable institutions.

In Jainism, ahiṃsā (Ahimsā, alternatively spelled 'ahinsā', Sanskrit: अहिंसा IAST: ahinsā, Pāli: avihinsā) is a fundamental principle forming the cornerstone of its ethics and doctrine. The term ahiṃsā means nonviolence, non-injury, and the absence of desire to harm any life forms. Veganism, vegetarianism and other nonviolent practices and rituals of Jains flow from the principle of ahimsa. There are five specific transgressions of Ahimsa principle in Jain scriptures – binding of animals, beating, mutilating limbs, overloading, and withholding food and drink. Any other interpretation is subject to individual choices and not authorized by scriptures.

The Jain concept of ahimsa is very different from the concept of nonviolence found in other philosophies. Violence is usually associated with causing harm to others. But according to the Jain philosophy, violence refers primarily to injuring one's own self – behaviour which inhibits the soul's own ability to attain moksha (liberation from the cycle of births and deaths). At the same time it also implies violence to others because it is this tendency to harm others that ultimately harms one's own soul. Furthermore, the Jains extend the concept of ahimsa not only to humans but to all animals, plants, micro-organisms and all beings having life or life potential. All life is sacred and everything has a right to live fearlessly to its maximum potential. Living beings need not fear those who have taken the vow of ahimsa. According to Jainism, protection of life, also known as abhayadānam, is the supreme charity that a person can make.

Saṃsāra (Sanskrit: संसार, romanized: saṃsāra, lit. 'transmigration') in Jain philosophy, refers to the worldly life characterized by continuous reincarnations in various realms of existence. Saṃsāra is described as mundane existence, a life full of suffering and misery, and hence it is considered undesirable and worth renouncing. Saṃsāra, and with it bondage to karma, is beginning-less. Moksha is the only way to be liberated from saṃsāra.

Jainism (/ˈdʒeɪnɪzəm, ˈdʒaɪnɪzəm/ JAY-niz-əm, JYE-niz-əm), also known as Jain Dharma, is an Indian religion which teaches a path toward spiritual purity and enlightenment through disciplined non-violence (ahimsa) to all living creatures. The tradition is spiritually guided by twenty-four tirthankaras (ford-makers), supreme teachers who have conquered the cycle of rebirth and attained omniscience (kevala jnana). The core of Jain philosophy is established on three ethical pillars: ahiṃsā (nonviolence), anekāntavāda (non-absolutism or many-sided reality), and aparigraha (non-possession). While its ultimate spiritual goal is moksha (liberation from karma), these ethical principles have historically fostered a community renowned for its high literacy, trusted role in commerce, and distinct intellectual culture.

Jain philosophy distinguishes itself through the doctrine of anekāntavāda, which asserts that truth and reality are complex and always have multiple aspects; thus, no single viewpoint can claim absolute truth. This framework encourages intellectual humility and conflict resolution, contrasting with the "one-sided" (ekānta) views rejected by the tradition. Ethically, the vow of aparigraha (non-attachment) requires monks to renounce all property, while encouraging laypersons to limit their possessions and voluntarily limit their desires (iccha-parimana). Historically, the application of non-violence drove the Jain community away from agriculture and warfare toward trade and banking, where they became a dominant mercantile force in ancient and medieval India, supporting a vast network of temples, libraries, and charitable institutions.

Jain philosophy explains that nine (Śvetāmbara tradition) or seven (Digambara tradition) tattva (truths or fundamental principles) constitute reality. These are:

1. jīva – the soul which is characterized by consciousness
2. ajīva – the non-soul
3. puṇya (alms-deed) – which purifies the soul and provide happiness to others
4. pāpa (sinful acts) – which impurifies the soul
5. āsrava (influx) – inflow of auspicious and evil karmic matter into the soul.
6. bandha (bondage) – mutual intermingling of the soul and karmas.
7. saṃvara (stoppage) – obstruction of the inflow of karmic matter into the soul.
8. nirjarā (gradual dissociation) – separation or falling-off of parts of karmic matter from the soul.
9. mokṣa (liberation) – complete annihilation of all karmic matter (bound with any particular soul).

The knowledge of these realities is said to be essential for the liberation of the soul. The Digambara sect believes in the 7 tattvas only (all those that are listed except puṇya and pāpa), while the Śvetāmbara sect believes in all 9 of them. However, the Digambar sect includes the two tattvas within āsrava and bandha. Therefore, beliefs and philosophies of both the sects remain the same.

Dravya (Sanskrit: द्रव्य) means substance or entity. According to the Jain philosophy, the universe is made up of six eternal substances: sentient beings or souls (jīva), non-sentient substance or matter (pudgala), principle of motion (dharma), the principle of rest (adharma), space (ākāśa) and time (kāla). The latter five are united as the ajiva (the non-living). As per the Sanskrit etymology, dravya means substances or entity, but it may also mean real or fundamental categories.

Jain philosophers distinguish a substance from a body, or thing, by declaring the former as a simple element or reality while the latter as a compound of one or more substances or atoms. They claim that there can be a partial or total destruction of a body or thing, but no dravya can ever be destroyed. The Vaisheshika school of Indian philosophy also deals with a concept of dravya.