Jainism is nature in the purest and truest form. Jainism is as old as nature, which has neither beginning nor any end. The mission of Jainism is the mission of nature, which is to work for the welfare of one and all, to rise from the pitfall of ignorance and inaction to the spiritual climax of infinite bliss and perfect knowledge. i.e. absolute freedom.

Jainism is a religion based on cosmic principles, eternal principles on which this colossal machinery runs without any mistake or even a single momentary halt. The principles of modern science are true and temporary in particular context of space and time only, but the principles of Jainism are true for all time, for all space, for everybody and everything. Jainism throws light on the colossal structure of universe, its shape, size, origin, purpose and mechanism. It deals in perfect details with six reals out of which the universe is made. Everything that happens in the universe is according to the fixed pattern of eternal laws, which are unshakable and infallible.

Jainism does not belong to any particular sect or fixed dogmas. Jainism does not say that some particular class will be given freedom and the others will remain in bondage, it is a perfect form of democracy. It emphasises equality of opportunities to achieve perfect freedom and spiritual perfection, be it a highborn or any backward class member, even the lowest form of life. Each one has the potentiality of reaching the highest state. It believes that every soul has immense power, which can be released like the nuclear energy.

Jainism believes there are two kinds of energies, one is the energy of mechanism and the other is the energy of intelligence. In technical terms they are called matter and life. (Jada and Chetana). Energies of gravitation, magnetism and electricity are believed to be three scientific forces, which sustain the universe. But the subtle forces of silence and solitude of surrender and prayer, of love and sympathy, of dedication and determination these subtle forces etc., are manifestation of the energies of intelligence. It is a rule in nature that subtle forces of Yoga- (The activities of mind, speech and body are more powerful than the gross forces of material science).

Mahavir was a prince and his childhood name was Vardhaman. Being the son of a king, he had many worldly pleasures, comforts, and services at his command, but at the age of thirty he left his family and royal household, gave up his worldly possessions, and become a monk in search of a solution to eliminate pain, sorrow, and suffering from life.

Mahavir spent the next twelve and one half years in deep silence and meditation to conquer his desires, feelings, and attachments. He carefully avoided harming other living beings including animals, birds, insects, and plants. He also went without food for long periods of time. He was calm and peaceful against all unbearable hardships. During this period, his spiritual powers fully developed and he realized perfect perception, perfect knowledge, perfect power, and total bliss. This realization is known as kreview-jnan or the perfect enlightenment.

Mahavir spent the next thirty years travelling barefoot around India preaching the eternal truth he realized. The ultimate objective of his teaching is how one can attain total freedom from the cycle of birth, life, pain, misery, and death, and achieve the permanent blissful state of one's self. This is also known as liberation, nirvana, absolute freedom, or Moksha.

At the age of 72 (527 BC), Lord Mahavir attained nirvana (death) and his purified soul left his body and achieved complete liberation. He became a Siddha, a pure consciousness, a liberated soul, living forever in a state of complete bliss. On the night of his nirvana, people celebrated the Festival of Lights (Dipavali) in his honor. This is the last day of the Hindu and Jain calendar year.

In summary, Jainism existed before Lord Mahavir, and his teachings were based on those of his predecessors. Thus Mahavir was more of a reformer and propagator of an existing religious order than the founder of a new faith. He followed the well-established creed of his predecessor Tirthankar. However, he did reorganize the philosophical tenets and codes of conduct to correspond to his time.