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Jain texts often add samyak tap (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation (moksha). [8] The four jewels are called moksha marg. [4] According to Jain texts, the liberated pure soul (Siddha) goes up to the summit of universe (Siddhashila) and dwells there in eternal bliss. [9]
Jain philosophy or Jaina philosophy refers to the ancient Indian philosophical system of the Jain religion. [1] It comprises all the philosophical investigations and systems of inquiry that developed among the early branches of Jainism in ancient India following the parinirvāṇa of Mahāvīra ( c. 5th century BCE ). [ 1 ]
The whole scheme of gunasthana in Jain philosophy is devised in a logical order according to the principle of decreasing sinfulness and increasing purity. At the first stage, all the five causes of bondage—Irrational beliefs ( mithyatva ), non-restraint ( avirati ), carelessness ( pramada ), passions ( kashaya ) and activities of mind, speech ...
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.
In Jain history, it was a metaphysical doctrine and a philosophical method to formulate its distinct ascetic practice of liberation. Jain history shows, to the contrary, that it persistently was harshly critical and intolerant of Buddhist and Hindu spiritual theories, beliefs and ideologies.
According to the Jain text, Puruşārthasiddhyupāya: The man who incessantly observes all the supplementary vows and sallekhanâ (together, these are called śeelas) for the sake of safeguarding his vows (vratas), gets fervently garlanded (a gesture to indicate her choice for a husband) by the maiden called 'liberation'.
According to Jain epistemology, sense perception is the knowledge which the Jīva (soul) acquires of the environment through the intermediary of material sense organs. [5] This includes recollection, recognition, induction based on observation and deduction based on reasoning. [ 2 ]
He advocates continence, truth, non-violence, simplicity and purity for those who seek liberation. Tīrthankaras ultimately become Siddhas on liberation. Mahavira was the last Tirthankara and Salakapurusa of this descending time cycle as per the Jain Universal History. The twenty four Tīrthankaras of this descending time cycle are: