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Fundamental Truths : .. But, said Mahavira, there is no right conduct without right knowledge and no cight kaowledg: without the right belief. It is therefore, desirable to first explain the fundamental ideas of Jain Philosophy.
The foundation of true metaphysics, according to Jainism, consists of nine categories Jiva, Ajiva, Punya, Papi, Asrava, Samvara, bandha, nirjara, and Moksha. Sometimes the number of categories is reduced to seven by including two of them, punya and papa, undec other heads.
Jiva or soul, according to Jain mitaphysics, is 2 substance, its chief characteristic being Chaitanya (consciousness) ; but as a substance it is absolute and permanent, unlike the Buddhist belief. The Jain idea of the Jiva differs from the Brahminic idea, in so far as it is the jivz which is believed to suffer and enjoy the fruit of its deeds and which, in cons:q2eace of the karmı it has acquired, is believed to go through the succession of rebirths and finally, obtaining freedom through the destruction of its karm is, to soar upwirds to möksha. “It performs different kinds of actions, it reaps the fruit of those actions, it circles round returning again ; these and none other are the characteristics of the soul.” The soul in its pure state is possessed of infinite perception (4777:19), infinite knowledge (97-75711), infinite bliss (1777) and infinite power (Totati). It is all perfect. Ocdinarily how:var, with the exception of a few relcased purc souls (197) all the other jivis (arti) hive all their pacity and power covered with a veil of karmic mittec wiich has been accumulating in them from begianiazless tim. Ajiva is in all respects the opposite of jivi, it means things inanimite, matter. Karmı is ajivi, wrich co.ncs into contact with the jiva and bedim; its power ; but the uaion of jiva with ajiva can aver be so complete as to make thcir separation impossible. Ta jiva is a substance (251) in the sense that
