Namo Arihantanam : I bow down to Arihanta,
ARIHANTAS
The term Arihanta is made up of Ari, meaning enemies, and hant, meaning destroyer. Consequently, Arihanta means destroyer of enemies. In this case the term enemies refers to passions such as anger, greed, ego, and deceit which are internal enemies, because they defile the true nature of the soul. A soul can only reach the state of Arihanta by overcoming all its inner enemies. Once a soul has shed all of its four defiling (ghati) karmas namely Jnanavarniya (Knowledge obscuring) Karma, Darshanavarniya (Perception obscuring) karma, Mohniya (Deluding) Karma and Antaraya (Obstructive) Karma, it becomes an Arihanta and attains perfect knowledge (Kevaljnana), perfect perception (Kevaldarshana), and infinite power (Ananta Virya) and it becomes a passionless(vitragi).

Arihantas are divided into two categories: Tirthankar and Ordinary.

Arihantas who have attained Tirthankar Näm Karma become Tirthankaras while the rest of them become Ordinary Arihants.

Namo Siddhanam : I bow down to Siddha,
SIDDHAS
Siddhas are liberated souls. They have reached the highest state, salvation, and have attained Moksha. They have eradicated all their karmas, and therefore do not accumulate any more new karmas, thus freeing themselves forever from the cycle of birth and death (Akshaya Sthiti). This state of freedom is called Moksha. They are experiencing ultimate, unobstructed bliss (Aksha Sukh) and are not subjected to any kind of suffering. They possess perfect and total knowledge (Anatjnan, Kevaljnana, omniscience) and perception (Anat Darshan, Kevaldarshana, omniperception), that means they know and perceive everything in total that is happening now, that has happened in the past, and that which will happen in the future all at the same time and they also possess infinite vigor (Anant-Virya). They have no desires and are completely detached thus making them immune from any sense of craving or aversion (Anant Charitra, Vitragatva). Despite the fact that all Siddhas retain a unique identity, they are equal (Aguru-laghutva) andformless(Arupitva).

Namo Ayriyanam : I bow down to Acharya,
ACHARYAS
The message of Jina, Lord Mahävira the last Tirthankara, is carried by the Acharya, our spiritual leaders. The responsibility of the spiritual welfare of the entire Jain Sangh rests on the shoulders of the Acharyas. Before reaching this state, one has to do an in-depth study and have a thorough mastery of the Jain Agams. In addition to acquiring a high level of spiritual excellence, they also have the ability to lead the monastic communion. They should also know the various languages of the country and have acquired a sound knowledge of other philosophies, ideologies, and religions of the region and theworld.
 

Namo Uvajjhayanam : I bow down to Upadhyaya,
UPADHYAYA
This title is given to those Sädhus who have acquired a special knowledge of the Agams (Jain scriptures) and philosophical systems. They teach Jain scriptures to deserving aspirants, including sädhus andsädhvis.

Namo Loe Savva-Sahunam : I bow down to Sadhu and Sadhvi,
SADHU AND SADHVI

A male person who renounces the worldly life is called a monk or sädhu, and a female is called a nun or sadhvi. When householders become detached from the worldly aspects of life and aspire for spiritual uplift, they renounce their worldly lives and become Sädhus or Sädhvis, by accepting Deekshä. Before such initiation, they must stay with Sädhus or Sädhvis for a period of time to understand religious studies and to observe the code of conduct for renounced life. When they feel confident, they request an Ächärya to initiate them into the renounced order. If the Ächärya feels that they have the desire and capability to face the rigors of renounced life, then he gives them Deekshä. At the time of Deekshä, the newly initiated sadhu or sadhvi adopts five major vows:

1) Observance of Ahimsa (non-violence)-not to commit any type of violence (Savvao Panaivayao Virman Vrat)

2) Observance of Satya (truth)-not to indulge in any type of lie or falsehood (Savvao Musavayao Virman Vrat)

3) Observance of Asteya (non-stealing)-not to take anything unless it is given by the owner (Savvao Aadinnadanao Virman Vrat)

4) Observance of Brahamcharya (celibacy)-not to indulge in any sensual pleasure (Savvao Mehunao Virman Vrat)

5) Observance of Aparigraha (non-possessiveness)-not to acquire more than what is needed to maintain day to day life (Savvao Pariggrahao Virman Vrat)

Some of the special things they observe are they do not accept the food cooked for them. They do not eat before sunrise or after sunset. They drink only boiled water. They walk bare feet. They do not stay in one place for a longer time. They do not touch any person of opposite sex. They do not get involved in social affairs there by meaning they are not a social workers. Some monks wear no clothes while others wear white clothes. All nuns wear white clothes. They offer spiritual guidance to us. Their goal to become a monk or nun is to be liberated from this worldly life and that is why their activities are directed towards uplift of their souls to Paramätman (the state of liberation). Self-discipline and purity is the main part of their daily lives. That is why Jain monks and nuns are unique.