thumb|''Une statue de Tirthankara''

Le '''jaïnisme''', ou '''jinisme''', du Gandhi et donc à l'indépendance de l'Inde.

C'est la rigueur avec laquelle les adeptes suivent les préceptes du jaïnisme, et l'éthique qui en découle, qui leur a donné une surreprésentation dans les milieux politiques et des affaires au sein de la communauté indienne. Le temple d'Anvers à anversois. Il existe d'autres temples jaïns en dehors de l'Inde, notamment en Grande-Bretagne et aux États-Unis.

==La philosophie jaïne==

Le jaïnisme partage de nombreuses et apparentes ressemblances avec l'racines, car l'on pourrait causer du mal à un ail et l'oignon présumés aphrodisiaques.

Les ascètes et les pieux laïques jaïns ne mangent pas, ne boivent pas ou ne voyagent pas après le coucher du soleil et ne se lèvent pas avant le lever du soleil, toujours pour éviter de blesser un être vivant par manque de lumière ou à cause des lampes, des bougies, etc. qui pourraient brûler les insectes attirés par leur lumière dans la nuit. 

Selon le jaïnisme, l'univers n'a pas été créé, et ne cessera jamais d'exister. Il est éternel mais non inchangé, car il traverse une série continue de périodes d'ascensions et de déclins. Chaque période est divisée en six phases. Le monde serait actuellement selon cette optique, dans la cinquième période d'une phase de déclin (à rapprocher de la ''Kali-Yuga'' des hindouistes). 

Quand il aura atteint sa phase de déclin la plus basse (la sixième), le jaïnisme lui-même disparaîtra complètement. Puis, au cours de la suivante,il sera redécouvert et réintroduit par de nouveaux chefs spirituels appelés ''Tîrthankaras'' (en sanscrit «les faiseurs de gué») qui permet aux âmes de franchir leurs transmigrations successives (samsâra) et d'atteindre ainsi pour toujours leur libération (moksha). 

Dans chacune de ces longues périodes —qui font penser au ''jour de Brahma'' des hindouistes—, il y a toujours vingt-quatre ''Tîrthankaras''. Dans l'ère actuelle du monde, le vingt-troisième a été ''Pârshavanâtha'', un ascète et prophète, qui aurait vécu vers 850 - 800 av. J.-C.. Les jaïns le considèrent comme un réformateur qui réclama un retour à la croyance et aux pratiques de leur tradition religieuse originale. Le vingt-quatrième et dernier ''Tirthankara'' de cet ère est connu par son 599 - 527 av. J.-C.). Ce fut aussi un ascète, un maître spirituel errant qui a rappelé les Jaïns à la pratique rigoureuse de leur foi antique. 

Les Jaïns croient que la réalité est composée de deux principes éternels, le ''jîva'' et l' ''ajîva''. Le ''jîva'' est constitué d'un nombre infini d'unités spirituelles identiques ou âmes ; l'''ajîva'' (c'est-à-dire, le « non-jîva ») ou ''pudgala'' c'est la matière sous toutes ses formes et conditions que sont: kâla (le temps), âkâsha (l'espace), dharma (le principe du mouvement)  et adharma (le principe du  repos).

''Jîva'' et ''pudgala'' sont éternels ; ils ne sont pas venus à l'existence et ne cesseront jamais d'exister. Le monde entier est constitué de ''jîvas'' emprisonnés dans de l'''ajîva'' ; Il y a des ''jivâs'' incorporés dans l'air, la terre, l'eau, le feu, les plantes, les insectes, les animaux, les êtres humains, les êtres célestes et les êtres infernaux. 

Tout contact quelconque du ''jîva'' avec le ''pudgala'' engendre la souffrance. Ainsi les Jaïns croient que l'existence en ce monde signifie inévitablement la souffrance. Ni les réformes sociales, ni la réforme des individus ne pourront jamais faire cesser la souffrance. Dans chaque être humain, un ''jîva'' est emprisonné, et ce ''jîva'' souffre en raison de son contact avec l'''ajîva''. La seule manière d'échapper à la douleur est pour le ''jîva''(l'âme) de se libérer complètement de l'existence humaine.

Le ''karma'' maintient le ''jîva'' emprisonné dans l'''ajîva''. La libération de l'état humain est difficile. Les Jaïns croient que le ''jîva'' continue à souffrir pendant toutes ses vies ou réincarnations, qui sont d'un nombre indéfini. Ils pensent que chaque action effectuée par une personne, qu'elle soit bonne ou mauvaise, ouvre les canaux des sens (vue, ouïe, toucher, goût et odorat), par lesquels une substance invisible, le karma, s'infiltre à l'intérieur et adhère au ''jîva'', déterminant les conditions de sa prochaine réincarnation. 

La conséquence des actions mauvaises est un karma mauvais, qui tire le ''jîva'' vers le bas, l'entraînant vers une nouvelle vie de condition inférieure sur l'échelle des existences. La conséquence des bonnes actions est un bon karma, qui permet au ''jîva'' de monter dans sa prochaine vie à un niveau plus élevé dans l'échelle des existences, là où il y a moins de souffrances à supporter. Cependant, les bonnes actions ne peuvent pas seules mener à la libération. 

La libération — ou ''moksha''— s'obtient par le retrait du monde. Le ''karma'' est le mécanisme de cause à effet en vertu duquel toutes les actions ont des conséquences auxquelles on ne peut se soustraire. Le ''karma'' a pour résultat de maintenir le ''jîva'' dans une suite ininterrompue d'existences durant lesquelles il va souffrir jusqu'à un certain degré. Ainsi, la libération du cycle des transmigrations implique le rejet du ''karma'', la destruction de celui existant et l'évitement de la constitution de nouveau. 

Au moment d'une mort sans ''karma'' pour le tirer le jîva vers le bas,ce dernier flotte, exempt de tout ''pudgala'', libéré de la condition humaine, exempt de toutes futures réincarnations. Il s'élève au-dessus de l'univers dans un endroit appelé ''Siddhashila'', où identique à tous les autres ''jîvas'' purs, il peut enfin éprouver sa vraie nature dans un calme éternel, dans un bonheur parfait. Il est alors totalement pur et libéré. La manière d'effacer le ''karma'' acquis consiste à se retirer du monde autant que faire se peut, et de fermer le canal des sens et de l'esprit pour empêcher toute matière karmique d'entrer et d'adhérer au ''jîva''.

La société des Jaïns est aussi duale que leur univers, où tout est néanmoins interdépendant. D'une part, il y a les moines et les nonnes qui pratiquent l'ascétisme et tâchent de faire de leur vie en ce monde la dernière. D'autre part, il y a les laïcs qui poursuivent des pratiques moins rigoureuses, mais toujours selon le même code moral commun avec les ascètes, en s'efforçant de faire de bonnes actions et en espérant une meilleure famille et s'adapter aux conditions, sociales et politiques, de la société dans laquelle ils vivent. Les ascètes n'ont pas ces contraintes. Ils abandonnent tout, avec pour seul but de suivre la voie spirituelle. Ils doivent observer les vœux de façon très rigoureuse en contrôlant en permanence leurs sens et en dominant leurs passions, grâce aux enseignements religieux et à la discipline spirituelle.Toutefois, en raison de l'éthique « stricte » consubstantielle au jaïnisme, les laïcs (hommes et femmes) doivent normalement choisir une profession et un mode de vie compatible avec leur foi, les métiers non-violents, tels certains du commerce, ou de l'enseignement,sont majoritairement choisis.

Dans leurs efforts d'atteindre le but le plus élevé qu'est le retrait permanent du ''jîva'' de toute souillure due à la matière karmique, les Jaïns ne croient pas qu'un esprit ou un être divin peut les aider de quelque façon que ce soit. Ils considèrent que les dieux (devas) peuvent influencer les évènements de ce monde mais qu'ils ne peuvent pas aider les ''jîvas'' à obtenir leur libération. Celle-ci ne peut être réalisée que par les efforts soutenus de chaque individu. En fait, les dieux ne peuvent obtenir leur propre libération qu'à la condition d'avoir été au préalable réincarnés sous forme d'êtres humaines et d'avoir suivi la vie difficile des ascètes jaïns.

thumb|250px|''Pârshvanâtha'', le 23 et avant-dernier ''Tîrthankara'', reconnaissable  aux [[serpents qui le protègent, au dessus de sa tête (sept au minimum)]]

==Code moral jaïn==
Le code moral du jaïnisme est considéré particulièrement sérieux. Il est exprimé dans les vœux suivis par les laïcs dits petits voeux (''anuvratas'') et par les ascètes dits grands voeux (''mahâvratas'').

;Refus de la violence ''(ahimsâ)''
:La violence est définie comme une atteinte à ce qui vit, par un manque de soin ou d'attention, mais son sens n'est pas limité à cela. Il est sûr que de blesser, d'attacher, de faire du mal, d'exploiter ceux qui travaillent, de surcharger, d'affamer ou de ne pas nourrir quand il le faut, constituent des formes de violence et, comme telles, doivent être bannies.

;Refus du mensonge ''(satya)''
:En termes simples, c'est dire des paroles qui font du tort, mais le sens est beaucoup plus large. Ainsi, les fausses doctrines, la révélation des secrets, la déformation d'autres, la médisance, la confection de faux documents, les manquements à la vérité, sont aussi considérés comme des mensonges et, par conséquent, on doit s'en abstenir. Toutefois il ne s'agit pas de l'«devise jaïne.

;Refus du vol ''(asteya)''
:Voler, c'est prendre ce qui n'est pas donné, mais un sens large est attribué à ce mot. C'est pourquoi, la vol, l'acceptation de choses volées, le non-respect des injonctions légales en vendant des choses à un prix excessif, la falsification et la conservation de faux poids et de fausses mesures, sont tenus pour des formes de vol dont on doit se garder.

;Refus de l'impureté ''(brahmacharya)'' 
:Le manque de pureté est une faute qui peut prendre des formes diverses. Ainsi, la marieuse qui provoque des mariages comme passe-temps, le jouisseur de plaisirs contre nature, l'amateur de paroles voluptueuses, le coureur de femmes mariées, ou non mariées immorales, commettent cette faute qui doit être proscrite.

;Refus de l'attachement aux biens terrestres ''(aparigraha)''
:L'attachement aux choses du monde (''parigraha'') consiste à désirer plus que ce dont on a besoin. Ainsi, l'accumulation de choses, même nécessaires, en grand nombre, l'émerveillement devant la richesse des autres, l'avidité excessive, la transgression des limites des possessions et l'augmentation de celles existantes sont des fautes à ne pas commettre. 

'''Jainism''', traditionally known as '''Jain Dharma / Shraman Dharma''' (जैन धर्म) is an ancient religion of India. A ''Jain'' is a follower of ''Jinas'' ("conquerors"),<ref>
. . .from Hindi Jaina, from Skt. jinah "saint," lit. "overcomer," from base ji "to conquer," related to jayah "victory." [http://www.etymonline.com/index.php?term=Jain etymonline.com entry]</ref><ref>
Hindi jaina, from Sanskrit jaina-, relating to the saints, from , saint, victor, from jayati, he conquers. [http://dictionary.reference.com/search?q=Jains&r=66 dictionary.com entry]</ref> specially gifted human beings who have rediscovered the ''liberated and taught the spiritual path for the benefit of all living beings. Jains follow the teachings of 24 special Jinas who are known as ''ford-makers', those who have discovered and shown the way to salvation). The 24th and most recent ''Tirthankar'' is Mahavira, who lived from 599 to 527 BCE according to traditional history. The 23rd Tirthankar, Parsvanatha, is now recognised as a historical person, who lived during 872 to 772 BC.<ref name=Charpentier/><ref name=MehtaTU>{{cite web |url= http://www.ibiblio.org/jainism/database/BOOK/arhat.doc
 |title= Path of Arhat - A Religious Democracy
 |author= Mehta, T.U
 |volume = 63
 |publisher = Pujya Sohanalala Smaraka Parsvanatha Sodhapitha
 |date of publication = 1993
 |accessdate= 2008-03-11|format=DOC}}</ref>

Jaina tradition is unanimous in naming Rishabha the First Tirthankar.<ref name=SinghR>
Singh, Ramjee Dr. Jaina Perspective in Philosophy and Religion, Faridabad, Pujya Sohanalala Smaraka Parsvanatha Sodhapitha, 1993.</ref>

Jains believe that all living beings possess a soul, and therefore great care and awareness is required in going about one's business in the world. Jainism is a religion in which all life is considered worthy of respect and it emphasizes this equality of all life, advocating the protection of even the smallest creatures. A major characteristic of Jain belief is the emphasis on the consequences of not only physical but also mental behaviors.<ref name="Tobias">{{cite book
| last = Tobias
| first = Michael
| title = Life Force. The World of Jainism
| publisher = Asian manush Press
|date=1991
| pages = 6-7, 15
| location = Berkeley, California
| ISBN = 0-89581-899-X
}}</ref>

Jainism encourages spiritual development through reliance on and cultivating one's own personal wisdom and self-control (व्रत, ''vratae''). The goal is realization of the soul's true nature.

Jains are a small but influential religious minority with at least 4.2 million followers in modern India,<ref>
2001 India Census http://www.censusindia.gov.in/Census_Data_2001/India_at_glance/religion.aspx.</ref>
and successful in growing immigrant communities in the United States, Western Europe, the Far East (including Australia) and elsewhere.<ref>Estimates for the population of Jains differ from just over six million to twelve million due to difficulties of Jain identity, with Jains in some areas counted as a Hindu sect. Many Jains do not return Jainism as their religion on census forms for various reasons such as certain Jain castes considering themselves both Hindu and Jain. Following a major advertising campaign urging Jains to register as such, the 1981 Census of India returned 3.19 million Jains. This was estimated at the time to be at least half the true number. There are an estimated 25,000 Jains in Europe (mostly in England), 21,000 in Africa, 20,000 plus in North America and 5,000 in the rest of Asia.</ref> Jains sustain the ancient ''Shraman'' (श्रमण) or ascetic religion and have significantly influenced other religious, ethical, political and economic spheres in India.

Jains have an ancient tradition of scholarship and have the highest degree of literacy in India.<ref>[http://www.censusindia.net Census of India 2001]</ref> Jain libraries are India's oldest.<ref>
The Jain Knowledge Warehouses: Traditional Libraries in India, John E. Cort, Journal of the American Oriental Society, Vol. 115, No. 1 (Jan. - Mar., 1995), pp. 77–87</ref>

===Main points===
* Every living being has a soul<ref name=MehtaTU/>
* Every soul is potentially divine with innate infinite knowledge, infinite perception, infinite power, and infinite bliss.
* Therefore, regard every living being as yourself and harm no one. In other words, have benevolence for all living beings.
* Every soul is born as a celestial, human, sub-human or hellish being according to its own karmas.
* Every soul is the architect of its own life, here or hereafter.
* When a soul is freed from  karmas, it becomes god-consciousness (infinite knowledge, infinite perception, infinite power, and infinite bliss) and liberated.
* Right View, Right Knowledge and Right Conduct (triple gems of Jainism) provide the way to this realisation.<ref>''Tattvartha Sutra''</ref>
* Non-violence (Ahimsa) is the basis of right View, the condition of right Knowledge and the kernel of right Conduct.
* Control your senses.
* Limit your possessions and lead a pure life, useful to yourself and others. Owning an object by itself is not possessiveness; however attachment to it is possessiveness.<ref>Dulichand Jain (1998) Thus Spake Lord Mahavir, Sri Ramakrishna Math Chennai, ISBN 81-7120-825-8 Page 69 </ref>
* Enjoy the company of the holy and better qualified, be merciful to those afflicted and tolerate the perversely inclined.<ref>Prof. S.A.Jain. Reality - English Translation of ''Sarvarthasiddhi'' by Srimat Pujyapadacharya, 2nd Edition, Chapter 7, Page 195.</ref>
* Four things are difficult to attain by a soul: human birth, knowledge of the law, faith in it and the pursuit of the right path.
* It is important not to waste human life in evil ways. Instead, strive to rise on the ladder of spiritual evolution.

===History===
Parshvanatha, the twenty-third Tirthankar, is the earliest Jain leader who can be reliably dated.<ref name=Charpentier>Jarl Charpentier: ''The History of the Jains'', in: ''The Cambridge History of India'', vol. 1, Cambridge 1922, p. 153; A.M. Ghatage: ''Jainism'', in: ''The Age of Imperial Unity'', ed. R.C. Majumdar/A.D. Pusalkar, Bombay 1951, p. 411-412; Shantaram Bhalchandra Deo: ''History of Jaina Monachism'', Poona 1956, p. 59-60.</ref> According to scholars, he probably lived in the 9th Century BCE.<ref></ref><ref>
</ref>

Kalinga (Modern Rishabh, the first Tirthankar, was revered and worshipped in the ancient city Pithunda. This was destroyed by Mahapadma Nanda when he conquered Kalinga and brought the statue of Rishabhanatha to his capital in Magadh. Rishabhanatha is revered as the ''Kalinga Jina''. Ashoka's invasion and his Buddhist policy also subjugated Jains greatly in Kalinga. However, in the 1st century BCE Emperor Kharvela  conquered Magadha and brought Rishabhnath's statue back and installed it in Udaygiri, near his capital, Shishupalgadh. The Khandagiri and Udaygiri caves near Bhubaneswar are the only surviving stone Jain monuments in Orissa. Earlier buildings were made of wood and were destroyed.

Deciphering of the Brahmi script, India's oldest script, believed to have been created by the first Tirthankara, Rishabhanatha, by James Prinsep in 1788 enabled the reading of ancient inscriptions in India and established the antiquity of Jainism. Discovering Jain manuscripts, continues and has added significantly to retracing Jain history. Jain archaeological findings are often from Maurya, Sunga, Kishan, Gupta, Kalachuries, Rashtrakut, Chalukya, Chandel and Rajput and later periods. Several western and Indian scholars have contributed to the reconstruction of Jain history. Western historians like Bühler, Jacobi, and Indian scholars like Iravatham Mahadevan, worked on Tamil Brahmi inscriptions.

===Geographical spread and influence===
thumb|Jain temple in [[Ranakpur]]
Jainism has been a major cultural, philosophical, social and political force since the dawn of civilization in Asia, and its ancient influence has been noted in other religions, including Buddhism and Hinduism.

This pervasive influence of Jain culture and philosophy in ancient Buddha and Mahavira (who, according to the Pali canon were contemporaries), Jainism was already an ancient, deeply entrenched faith and culture there. (For connections between Buddhism and Jainism see Buddhism and Jainism). Over several thousand years, Jain influence on Hindu philosophy and religion has been considerable, while Hindu influence on Jain rituals may be observed in certain Jain sects. Majority oldest Vedic Hindu Holy books beautifully narrates about various Jain Tirthankars & Jain religion confirming historicity of Jainism from time of Lord Rishabdev & India originally named Bharat after eldest son of First Tirthankar. 

For instance, the concept of ''puja'' is Jain. The Vedic Religion prescribed ''yajnas'' and ''havanas'' for pleasing god. ''Puja'' is a specifically Jain concept, arising from the Kannada words, "pu" (flower) and "ja" (offering).<ref> Please refer to "Jaya Gommatesh" for more details on this topic.{Patil, Bal. "Jaya Gommatesha". Foreword by Prof. Dr. Colette Caillat.</ref>

With 10 to 12 million followers,<ref>[http://chaplain.humberc.on.ca/fgi.pdf#search=%2215%20million%20jains%22 Basic Faith Group Information]</ref> Jainism is among the smallest of the major world religions, but in India its influence is much more than these numbers would suggest. Jains live throughout India; Rajasthan and Punjab, especially in Partition of 1947, after which many fled to India. There are many Jain communities in different parts of India and around the world. They may speak local languages or follow different rituals but essentially follow the same principles.

Outside India, the United States, United Kingdom, Canada and East Africa (Kenya, Tanzania and Uganda) have large Jain communities. Jainism is presently a strong faith in the United States and several Jain temples have been built there. American Jainism accommodates all the sects. Smaller Jain communities exist in Nepal, South Africa, Japan, Singapore, Malaysia, Australia, Fiji, and Suriname. In Belgium the very successful Indian diamond community, almost all of whom are Jain, are also establishing a temple to strengthen Jain values in and across Western Europe.

==Digambara and Svetambara traditions==
600px|thumb|right|Diagramatic representation of Schisms within Jainism along with the timelines.

It is generally believed that the Jain ''sangha'' divided into two major southern India. Twelve years later they returned to find<!-- Found? --> the Svetambar sect, and in 453 the Valabhi council edited and compiled the traditional Svetambar scriptures.

The differences between the two sects are minor and relatively obscure.
Digambar Jain monks do not wear clothes because they believe clothes, like other possessions, increase dependency and desire for material things, and desire for anything ultimately leads to sorrow. Svetambar Jain monks, on the other hand, wear white, seamless clothes for practical reasons, and believe there is nothing in Jain scripture that condemns wearing clothes. Sadhvis (nuns) of both sects wear white. In Sanskrit, ''ambar'' refers to a covering generally, or a garment in particular. ''Dig'', an older form of ''disha'', refers to the cardinal directions. ''Digambar'' therefore means "covered by the four directions", or "sky-clad". ''Svet'' means white and Svetambars wear white garments.

Digambars believe that women cannot attain moksha in the same birth, while Svetambars believe that women may attain liberation and that Mallinath, a Tirthankar, was a woman. The difference is because Digambar asceticism requires nudity. As nudity is impractical for women, it follows that without it they cannot attain moksha.<ref>Anne Vallely; Guardians of the Transcendent: An Ethnography of a Jain Ascetic Community (page 15)</ref> This is based on the belief that women cannot reach perfect purity (yathakhyata), "women are (if they are not clothed) vulnerable to attack and rape by men. Their lack of clothes can, therefore, be a hindrance to their leading a holy life". The earliest record of this belief is contained in the Prakrit Suttapahuda of the Digambara mendicant Kundakunda (c. second century A.D. ).<ref>[http://www.escholarship.org/editions/view?docId=ft138nb0wk;brand=eschol Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women.] Padmanabh S. Jaini University of California Press, 1991</ref>   

Digambars believe that Mahavir was not married, whereas Svetambars believe Mahavir was married and had a daughter. The two sects also differ on the origin of Mata Trishala, Mahavira's mother.

Namokara Mantra (the main Jain prayer), whereas Svetambaras believe all nine form the mantra. Other differences are minor and not based on major points of doctrine.

Excavations at Mathura revealed many Jain statues from the Kushana period. Tirthankaras, represented without clothes, and monks with cloth wrapped around the left arm are identified as Ardhaphalaka and mentioned in some texts. The Yapaniya sect, believed to have originated from the Ardhaphalaka, follows Digambara nudity, along with several Svetambara beliefs.

Svetambaras are further divided into sub-sects, such as Sthanakavasi, Terapanthi and Deravasi. Some are ''murtipujak'' (revering statues) while non-Murtipujak Jains refuse statues or images. Svetambar follow the 12 ''agam'' literature (voice of omniscient). 

Most simply call themselves Jains and follow general traditions rather than specific sectarian practices. In 1974 a committee with representatives from every sect compiled a new text called the Samana Suttam.

==Beliefs==
===Tirthankaras===
thumb|The statue of [[Gomateshwara of Digambar tradition in Shravanabelagola, Karnataka is the tallest monolith of its kind in the world]]
For Jains, Mahavira is the most recent teacher of the path to salvation, and the establisher of the four-fold community (''chaturvidhi sangha'') of monks, nuns, and male and female laypersons. Like other ''Tirthankara''. The literal meaning of ''Tirthankar'' is 'ford-builder'. Jains, like Buddhists, compare the process of becoming a pure human being to crossing a swift river - an endeavour requiring patience and care. A ford-builder is someone who has themselves already crossed the river and can therefore guide others. S/he is called a 'victor' (Skt: ''Jina'') because she or he has achieved liberation by their own efforts. A Jain follows a Jina. Like Buddhadharma, the purpose of Jain dharma is mental and physical purification to undo the negative effects of karma. The goal of this process is liberation accompanied by a great natural inner peace.

Having purified their souls of karmic impurities, a ''tirthankar'' is considered omniscient, a role model. They are referred to as god, such as through the use of the word ''bhagavan'', lord (e.g., Bhagavan Rishabha, Bhagavan Parshva, etc.). They are not regarded as gods in the pantheistic or polytheistic sense, but rather as examples of the spiritual qualities to which Jains are to strive. There have been 24 Tirthankaras in what the Jains call the 'present age'. History records the last two Tirthankaras: Parshvanath and Mahavira (the 23rd and 24th).

The 24 tirthankaras, in chronological order, are Adinath (or Rishabhnath), Ajitanath, Sambhavanath, Abhinandananath, Sumatinath, Padmaprabh, Suparshvanath, Chandraprabhu, Pushpadantanath (or Suvidhinath), Sheetalanath, Shreyansanath, Vasupujya, Vimalanath, Anantanath, Dharmanath, Shantinath, Kunthunath, Aranath, Mallinath, Munisuvratanath, Naminath, Neminath, Parshvanath and Mahavir (or Vardhamana,Vir,Ativeer,Sanmati).

===Doctrines===
thumb|left|Pre-[[Kushana Ayagapatta from Mathura]]
Jains believe that every human is responsible for his/her actions and all living beings have an eternal jīva''. Jains believe all souls are equal because they all possess the potential of being liberated and attaining moksha. Tirthankaras are role models only because they have attained moksha. Jains insist that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, described as Infinite Knowledge, Perception, Consciousness, and Happiness (''Ananta Jnāna'', ''Ananta Darshana'', ''Ananta Cāritra'' and ''Ananta Sukha''). Jains do not believe in an omnipotent supreme being, creator or manager (''kartā''), but rather in an eternal universe governed by natural laws.

Jains hold that this temporal world holds much misery and sorrow and hence to attain lasting bliss one must transcend the cycle of transmigration. Otherwise, one will remain eternally caught up in the never-ending cycle of transmigration. The only way to break out of this cycle is to practice detachment through rational perception, rational knowledge and rational conduct.

Jain scriptures were written over a long period of time, but the most cited is the ''ahimsa (or ''ahinsā''), karma, sanskār, and jiva.

Differences between the two main sects are mainly conduct related. Doctrinally, Jainism is uniform with great emphasis placed on rational perception, rational knowledge and rational conduct. {"", Tattvārthasūtra, 1.1}

Compassion for all life, human and non-human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment. To kill any person, no matter their crime, is considered unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and the majority of the local non-Jain population is vegetarian.

History suggests that various strains of Hinduism became vegetarian due to strong Jain influences.<ref>South India Handbook: The Travel Guide By Robert Bradnock, 2000 Footprint Travel Guides, p. 543, Vegetarianism: A History By Colin Spencer, 2002 Thunder's Mouth Press, p. 342</ref> Jains run animal shelters all over India. For example, Delhi has a bird hospital run by Jains. Every city and town in Bundelkhand has animal shelters run by Jains where all manner of animals are sheltered, even though the shelter is generally known as a Gaushala ("sacred cow").

Jainism's stance on nonviolence goes far beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many practice a lifestyle similar to veganism, due to the violence of modern dairy farms, and others exclude root vegetables from their diets to preserve the lives of these plants.<ref></ref> Potatoes, garlic and onions in particular are avoided by Jains.<ref></ref> Devout Jains do not eat, drink, or travel after sunset, and prefer to drink water that is boiled and then cooled to room temperature.  Many Jains abstain from eating green vegetables and root vegetables one day each week. The particular day, determined by the lunar calendar is ''Ashtami'' (eighth day of the lunar month), New Moon, the second ''Ashtami'' and the Full Moon night.

Syādvāda''. ''Anekantavada'' is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.

Jains are usually very welcoming and friendly toward other faiths and often help with interfaith functions. Several non-Jain temples in India are administered by Jains. A palpable presence in Indian culture, Jains have contributed to Mohandas Gandhi's Indian independence.<ref>http://hirr.hartsem.edu/ency/jainism.htm</ref>.  Note that Mohandas Gandhi's Mother was a devout Jain and Jain Monks visited his home regularly. He spent considerable time under the tutelage of Jain Monks learning the philosophies of non-violence and doing good always.

===Creation and cosmology===

thumb|right|[[Bhaktamara Stotra and 10th couplet in Thirukural[http://www.geocities.com/nvashraf/kur-eng/close01.htm], a Tamil classic: A ''Tirthankara'' is a shelter from ocean of rebirths.]]
According to Jain beliefs, the universe was never created, nor will it ever cease to exist. Therefore, it is ''shaswat'' (infinite). It has no beginning or end, but time is cyclical with progressive and regressive spirituality phases.

Jains divide time into ''Utsarpinis'' (Progressive Time Cycle) and ''Avsarpinis'' (Regressive Time Cycle). An ''Utsarpini'' and an ''Avsarpini'' constitute one Time Cycle (''Kalchakra''). Every ''Utsarpini'' and ''Avsarpini'' is divided into six unequal periods known as ''Aras''. During the ''Utsarpini'' half cycle, humanity develops from its worst to its best: ethics, progress, happiness, strength, health, and religion each start the cycle at their worst, before eventually completing the cycle at their best and starting the process again. During the ''Avsarpini'' half-cycle, these notions deteriorate from the best to the worst. Jains believe we are currently in the fifth ''Ara'' of the ''Avsarpini'' phase, with approximately 19,000 years until the next ''Ara''. After this ''Avsarpini'' phase, the ''Utsarpini'' phase will begin, continuing the infinite repetition of the ''Kalchakra''.

Jains believe that at the upswing of each time cycle, people will lose religion again. All wishes will be granted by wish-granting trees (''Kalpavrksa''), and people will be born in sets of twins (''Yugalika'') with one boy and one girl who stay together all their lives: a symbol of an integrated human with male and female characteristics balanced.

Jain philosophy is based upon eternal, universal truths. During the first and last two ''Aras'', these truths lapse among humanity and then reappear through the teachings of enlightened humans, those who have reached moksa or total knowledge (''Kevala Jnana''), during the third and fourth Aras. Traditionally, in our universe and in our time, Lord Rishabha (ऋषभ) is regarded as the first to realize the truth. Lord Vardhamana (Mahavira) was the last Tirthankara to attain enlightenment (599-527 BCE). He was preceded by twenty-three others, making a total of twenty-four Tirthankaras.

It is important to note that the above description stands true "in our universe and in our time" for Jains believe there have been infinite sets of 24 Tirthankaras, one for each half of the time cycle, and this will continue in the future. Hence, Jainism does not trace its origins to Rishabh Deva, the first, or finish with Mahavira, the twenty-fourth, Tirthankara.

According to Jainism, the Universe consists of infinite amount of ''Jiva'' (life force or souls), and the design resembles a man standing with his arms bent while resting his hands on his waist. The narrow waist part comprises various ''Kshetras'', for ''vicharan'' (roaming) for humans, animals and plants. Currently we are in the ''Bharat Kshetra'' of ''Jambu Dweep'' (''dweep'' means island).

The ''Deva Loka'' (Heavens) are at the symbolic 'chest' of Creation, where all ''Devas'' (demi gods) reside. Similarly beneath the 'waist' are the ''Narka Loka'' (Hell). There are seven ''Narka Lokas'', each for a varying degree suffering a ''jiva'' has to go through to face the consequences of its ''paap karma'' (sins). From the first to the seventh ''Narka'', the degree of suffering increases and light reaching it decreases (with no light in the seventh ''Narka'').

The ''sidhha kshetra'' or ''moksha'' is situated at the symbolic forehead of the creation, where all the ''jivas'' having attained nirvana reside in a state of complete peace and eternal happiness. Outside the symbolic figure of this creation nothing but ''aloka'' or ''akaasha'' (sky) exists.

==Jain philosophy==

Jain philosophy  ( tradition which co-existed with the Vedic tradition since ancient times.<ref>Sangave, Vilas (2001) p. 14</ref><ref>Objectivism.

In Jainism, truth or reality is perceived differently depending on different points of view, and that no single point of view is the complete truth.<ref>Dundas (2002)</ref><ref>Koller, John M. (July, 2000).</ref> Jain doctrine states that an object has infinite modes of existence and qualities and, as such, cannot be completely perceived in all its aspects and manifestations, due to inherent human limitations. Only Kevalins - the omniscient beings - can totally comprehend objects and that others can knowing only a part. Consequently, no one view can represent the absolute truth. In the process, the Jains have their doctrines of relativity used for logic and reasoning –
* ''Anekāntavāda'' - literally, "Non-one-endedness", "Nonsingular Conclusivity", the idea that no one perspective holds the complete truth;
* ''Syādvāda'' – the theory of conditioned predication and;
* ''Nayavāda'' – The theory of partial standpoints.

These philosophical concepts contributed immensely to Indian philosophy, especially in skepticism and relativity.<ref>McEvilley, Thomas (2002) p335</ref>

===Karma theory===

Hindu philosophy and western civilization.<ref name="kuhn">Kuhn, Hermann (2001).  In: ''Karma, The Mechanism : Create Your Own Fate''. Nevada: Crosswind Publishing. </ref> It is not the so called inaccessible force that controls the fate of living beings in inexplicable ways. It does not mean "deed", "work", nor invisible, mystical force (''adrsta''), but a complex of very fine matter, imperceptible to the senses, which interacts with the soul, causing great changes. Karma, then, is something material (''karmapaudgalam''), which produces certain conditions, like a medical pill has many effects.<ref>Dr. H. V. Glasenapp, Doctrine of Karman in Jain Philosophy, Pg 2</ref> According to Robert Zydendos, karma in Jainism is a system of laws, but natural rather than moral laws. In Jainism, actions that carry moral significance are considered to cause consequences in just the same way as physical actions that do not carry any moral significance. When one holds an apple in one's hand and then let go of the apple, the apple will fall: this is only natural. There is no judge, and no moral judgment involved, since this is a mechanical consequence of the physical action.<ref name="robert"> Zydenbos (2006)</ref>

==Customs and practices==
frame|right|The hand with a wheel on the palm symbolizes the Jain Vow of Ahimsa, meaning [[nonviolence|non-violence. The word in the middle is "Ahimsa." The wheel represents the dharmacakra, to halt the cycle of reincarnation through relentless pursuit of truth.]]
Jain monks and nuns practice strict asceticism and strive to make their current birth their last, thus ending their cycle of transmigration. The laity, who pursue less rigorous practices, strive to attain rational perception and to do as much good as possible and get closer to the goal of attaining freedom from the cycle of transmigration. Following strict ethics, the laity usually choose professions that revere and protect life and totally avoid violent livelihoods.

Jains practice ''Samayika'', which is a Sanskrit word meaning ''equanimity'' and derived from ''samaya'' (the soul). The goal of ''samayika'' is to attain equanimity. ''Samayika'' is begun by achieving a balance in time. If this current moment is defined as a moving line between the past and the future, ''samayika'' happens by being fully aware, alert and conscious in that moving time line when one experiences ''atma'', one's true nature, common to all life forms. ''Samayika'' is especially significant during ''Paryushana'', a special period during the monsoon, and is practiced during the ''Samvatsari Pratikramana'' ritual.

Jains believe that ''Devas'' (demi-gods or celestial beings) cannot help ''jiva'' to obtain liberation, which must be achieved by individuals through their own efforts. In fact, Devas themselves cannot achieve liberation until they reincarnate as humans and undertake the difficult act of removing karma. Their efforts to attain the exalted state of ''Siddha'', the permanent liberation of ''jiva'' from all involvement in worldly existence, must be their own.

The strict Jain ethical code for both laity and monks/nuns is:
# ''Ahimsa'' (Non-violence)
# ''Satya'' (truth)
# ''Achaurya'' or ''Asteya'' (non-stealing)
# ''Brahmacharya'' (Celibacy)
# ''Aparigraha'' (Non-attachment to temporal possessions)

Nonviolence includes vegetarianism. Jains are expected to be non-violent in thought, word, and deed, both toward humans and toward all other living beings, including their own selves. 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, it is considered vital never to harm or upset any person.

For laypersons, ''brahmacharya'' means either confining sex to marriage or complete celibacy. For monks and nuns, it means complete celibacy.