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JAINISM AT A GLANCE      Jain Philosophy postulates the eternal existence of soul (JIVA); without a beginning and without an end. Soul is distinct from matter (AJIVA), which is the other of the two primary substances that constitute the Universe. There is an infinite number of souls in the Universe.     Souls exist in two conditions: pure souls, uncontaminated by matter, and embodied souls contaminated by combination with fine molecules of “Karmic” matter. Pure souls exhibit the attributes of perfection (Godhood). They seek nothing, they are in a state of bliss, and are Omniscient.     Non-violence (AHIMSA) is the supreme tenet of Jains. All living beings have potentially perfect souls, and deserve to be treated with respect. Careless injury, through passion, to the material or conscious vitalities of a living being is considered violence (HIMSA).     The Life or soul is the conscious “I.” A living being, since eternity, is the author of its own destiny by its actions in word, deed, or thought. All such actions result in “KARMAS.”     The path to liberation of soul from “karmic activity” is prescribed through three jewels of Jainism: KEVAL DARSHAN (Right Belief/Perception), KEVAL GYAN (Right Knowledge), and KEVAL CHARITRA (Right Conduct).     Right Belief is unshakable belief in the real nature of the essentials, soul, non-soul, etc… It should not be clouded by expectations, disgust, superstition, fault-finding, vacillation, etc…     Right Knowledge is an effort following Right Belief, and has to be striven for. It is acquired through correct reading, writing, listening, and understanding.     Right Conduct involves adherence to five vows: Nonviolence (AHIMSA), truth (SATYA), non-stealing (ACHAURYA), sexual abstinence (BRAHMACHARYA) and non-possessiveness (APARIGRAHA) . The five vows are prescribed as the goals (for genuinely progressive achievement for the lay persons, and as the requirement for the Jain monks.     There are four types of passions: anger, pride, deceit, and greed; they stand in the way of Right Belief, and should be eliminated.     Attachment causes disillusionment (KARMIC INFLUX). Even if one renounces all tangible property, the feeling of attachment to living or non-living objects needs to be eliminated.     To train oneself to promote the stoppage of Karmic influx, absolute control over the body, mind, and speec is essential. YOGA and TAPA (penance) have been prescribed for this purpose.     As an integral part of practicing AHIMSA, Jainism encourages ANEKANTVAD (multiplicity of viewpoints) and SYADVAADA (Relativism). Multiplicity of viewpoints is an integrated approach to solve the problems of life. SYADVAD is the doctrine of “may be,” and acknowledges that what one may perceive as perfect knowledge may only be probabilistic.     The word “JAIN” is derived from the word “JINA”, the spiritual victor. All liberated souls are the spiritual victors, however there have been twenty-four JINAS, called TIRTHANKARAS, who are believed to have reinstated the religious order at various times. The lives and teachings of twenty-third “Tirthankar Parshvanath” and the twenty-fourth “Tirthankar Mahavira (599 B.C. to 527 B.C.) are historic facts.     Jains believe in reincarnation and transmigration of soul. The soul has the potency of changing its size by contraction and expansion. It can occupy the smallest possible body of a bacteriophage or the biggest body of a whale fish. Karmic matter drags the soul from one physical body to another, keeping it confined to the universe due to gravitational forces. Upon liberation, being the lightest substance, it rises to the apex of the Universe for eternal rest.     Jains do not subscribe to the idea of God as the creator of the Universe. Their view is that the Universe is eternal. They see God as a perfect being, one who could not possibly have and desire to create anything.     There are many rituals performed by Jains in the temples, and at home. The rituals serve as one of the many dimensions of seeking the “self”-accompanied by chanting and singing of devotional hymns, in deep reverence of the TIRTHANKARAS. Also, there are many forms of meditation prescribed.