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can be stopped (Saṁvara), how they can be entirely worked out (Nirjara), and what the ultimate state of a perfected individual is (Mokşa). This particular branch of philosophy, therefore, includes topics like sensations, perceptions, consciousness, pains and pleasures, moralities of life, moral depravities, building of the bodies and all factors of the individuality. No other philosophical system in India has gone into so many details of life-building as Jainism has done. Like other systems, Jainism teaches the doctrine of rebirth, the nature of which depends on the nature of the Karmas that are just ripe to manifest themselves soon after death.
It will be seen from the foregoing remarks that the ideal of the Jaina philosophy is the physical, mental, moral, and spiritual perfection and (after death or rebirth if necessary) attainment of perfect spiritual individuality, which does not disappear, is not dissolved, is not merged into a supreme being, is not a state of unconsciousness, but persists for ever and consists of perfected consciousness and highest rectitude. This being the goal of every living being, life in every form is highly respected by the Jainas. The universe is not for man alone, but is a theatre of evolution for all living beings. Live and let live is their guiding principle. Ahimsā paramo dharmaḥ -Non-injury is the highest religion. Their ceremonial worship, institutions, manners and customs (purely Jaina) all rest on this grand fulcrum of Ahimsā. Man, in his desire to continue his life forces, so that he may do the highest good while living here, is obliged to destroy life; but the less
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