The Jaina consider that the foundation of true philosophy consists of nine categories.[1] ‘He who truly believes the true teaching of the fundamental truths possesses righteousness,’ says the Uttarādhyayana.[2]
All three sects of Jaina, however much they may differ with regard to the eyes and adornments of their idols, or as to whether they should have idols at all, agree as to these principles, though the Digambara number them differently, and by including two of them under other heads make the categories seven instead of nine.
The first of these nine categories (Nava Tattva) is always given as jīva, a word which is varyingly used to connote life, vitality, soul, or consciousness. When jīva is used as equivalent to ‘soul’ it differs from the Brāhmanic idea of ‘soul’, for the Jaina believe that whilst the knowledge possessed by the jīva (or ātmā) may be boundless, the jīva itself is limited; whilst followers of the Sāṅkhya, Nyāya and Vaiśeṣika schools believe the soul to be co-extensive with the universe. Both Brāhmans and Jaina believe, in contradistinction to the Buddhists, that the soul is absolute and permanent, and according to the Jaina it is the jīva which suffers or enjoys the fruits of its deeds, and then, in consequence of the karma it has acquired, goes through the succession of rebirths, and finally, obtaining freedom through the destruction of its karma, soars upwards to mokṣa.
