A huge blooper

So far they've shown MLS & fly very religious. From the very beginning they have shown religious scenes of Jain faith. then how come they missed out the single most imp festival in any jains house -- Paryushan .

Every decent jain will know of it & try to keep all arguments & quarrels at bay. Why did the creative team not include this festival.

Any jains on IF board agree with me.

YES I DO....I M JAIN..........AND THE MOST IMPORTANT THING SUCH A RELIGIOUS PERSON...NEVER LIE....AND FACK HEART ATTACK IS THE BIGGEST LIE...DO NOT LIE IS THE BASE OF JAINISM

well I'm not Jain so I dont know about it...but yes they should have thought of it
PS-Pls dont write in all Caps

thats cool, that would ve been educative too.

what is a jain, can smone explain ...i d love to here

They did talk about that festival - where Daya tells everyone that she is going to do athai. Mama says he might join her. So they did not miss out on it - they did mention it.

Originally posted by: KIRAN AFTAB

thats cool, that would ve been educative too.

what is a jain, can smone explain ...i d love to here

Here is wat I found on the net

Jainism (pronounced in English as /'d?e?.n?zm?/), traditionally known as Jain Dharma (??? ????), is a religion and philosophy originating in ancient India. Now a minority in modern India with growing communities in the United States, Western Europe, Africa, the Far East and elsewhere, Jains have continued to sustain the ancient Shraman (?????) or ascetic tradition.

Jainism has significantly influenced the religious, ethical, political and economic spheres in India for about three millennia. Jainism stresses spiritual independence and equality of all life with a particular emphasis on non-violence. Self-control (????, vrata) is the means by which Jains attain Keval Gyan and eventually moksha, or realization of the soul's true nature.

A person believing in Jainism and following its minimum principles or "Niyam" is termed a Shravaka (??????). The Jain Sangha (???), or order, has four components: monks (????), nuns (sadhvi), lay men, or Shravakas (??????), and lay women, or shravikas.

Jainism has a very distinct idea underlying the worship of Tirthankars. It is not the physical form that is to be worshipped, but the Gunas (Lit. virtues, qualities) which are to be praised. Thus, Tirthankars are only role-models, and hence there are sub-sects within the Jain tradition which do not believe in idol worship. (e.g. the Sthanakvasis)

Jainism believes that all souls are equal because they all possess the potential of being liberated and attaining Moksha. Here Jainism is categorically different from Hinduism and many other religions which hold the superiority of God. In Jainism, the Tirthankars, and the Siddhas have attained Moksha and only because of this are they the role-models to be followed.

Jainism teaches that every human is responsible for his/her actions and all living beings have an eternal soul, jva. It insists that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, chiefly described as Infinite Knowledge, Perception, Consciousness, and Happiness (Anant Gyn, Anant Darshan, Anant Chritra, and Anant Sukh). Jainism does not include a belief in an omnipotent supreme being or creator, but rather in an eternal universe governed by natural laws, and the interplay of its attributes (gunas) of matter (dravya).

Jain scriptures were written over a long period of time, but the most cited is the Tattvartha Sutra, or Book of Reality written by the monk-scholar, Umasvati almost 1800 years ago. The primary figures in Jainism are the Tirthankars. Jainism has two main sects called Digambar and Shvetambar, but both believe in ahimsa (or ahins), asceticism, karma, sansar, and jiva.

Compassion for all life, human and non-human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment; to kill any person, no matter what crime he may have committed, is considered unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and often the majority of the local non-Jain population has also become vegetarian. History suggests that various strains of Hinduism became vegetarian due to strong Jain influences. In many towns, Jains run animal shelters. For example, Delhi has a bird hospital run by a Jain derasar, or temple.

Jainism's stance on nonviolence goes much beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many are vegan due to the violence of modern dairy farms. The orthodox Jain diet excludes most root vegetables, as they believe this destroys life unnecessarily. Another reason for refusing root vegetables is to avoid destroying entire plants. If you eat apples, you do not destroy whole trees, but for root vegetables, whole plants are uprooted. Garlic and onions are avoided as these are seen as creating passion, meaning anger, hatred, jealousy. Very devout Jains do not eat, drink, or travel after sunset (which is called Chauvihar) and always rise before sunrise.

Anekantavada, a foundation of Jain philosophy, literally means "Nonsingular Conclusivity", or equivalently, "Non-one-endedness". Anekantavad consists of tools for overcoming inherent biases in any one perspective on a topic, object, process, state, or in reality in general. Another tool is The Doctrine of Postulation, Sydvda. Anekantavad is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.

Jains are usually very welcoming and friendly toward other faiths. Several non-Jain temples in India are administered by Jains. The Jain Heggade family has run the Hindu institutions of Dharmasthala, including the Sri Manjunath Temple, for eight centuries. Jains often help with interfaith functions. Jain monks, like Acharya Tulsi and Acharya Sushil Kumar, have actively promoted harmony among rival faiths to defuse tension.

Jains have been a palpable presence in Indian culture, contributing to Indian philosophy, art, architecture, science, and to Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian independence.

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Jainism

------------------------------------------------------------ --------------------




History of Jainism
Timeline of Jainism
Jainist councils


Foundations
Ahimsa Moksha
Brahmacharya
Asteya Satya
Nirvana Aparigraha
Anekantvada

Key Concepts
Kevalgnan Cosmology Dharma
Samsara Karma
Reincarnation


Major Figures
Lord Rishabh
Parshvanath
Mahavira Acharyas
Other Tirthankars
Ganadhars


Practices and Attainment
Four Stages of Enlightenment
Paramis Meditation


Jainism by Region
India Western


Sects of Jainism
Svetambara Digambara
Terapanthi Early schools
Sthanakvasi Bisapantha
Deravasi


Texts
Navakar Mantra Kalpasutra
Agama (text) Tattvartha Sutra


Comparative Studies
Culture List of Topics
Portal: Jainism


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Jainism (pronounced in English as /'d?e?.n?zm?/), traditionally known as Jain Dharma (??? ????), is a religion and philosophy originating in ancient India. Now a minority in modern India with growing communities in the United States, Western Europe, Africa, the Far East and elsewhere, Jains have continued to sustain the ancient Shraman (?????) or ascetic tradition.

Jainism has significantly influenced the religious, ethical, political and economic spheres in India for about three millennia. Jainism stresses spiritual independence and equality of all life with a particular emphasis on non-violence. Self-control (????, vrata) is the means by which Jains attain Keval Gyan and eventually moksha, or realization of the soul's true nature.

A person believing in Jainism and following its minimum principles or "Niyam" is termed a Shravaka (??????). The Jain Sangha (???), or order, has four components: monks (????), nuns (sadhvi), lay men, or Shravakas (??????), and lay women, or shravikas.

Contents [hide]
1 Overview of Jain Dharma
2 Universal History and Jain Cosmology
3 Karmic Theory
4 Nine Tattvas
5 Beliefs and practices
6 Jain Symbols
7 Jain Fasting
7.1 The Aim of Fasting
7.2 Types of Fasting
8 Jain literature
9 Jain worship and rituals
10 Digambar and Shvetambar traditions
11 Geographical spread and influence
12 Jain contributions to Indian culture
12.1 Literature
13 Jainism and Indian archaeology
14 Holy sites
15 Jain Temples in the West
15.1 United Kingdom
15.2 Canada
15.3 United States
16 Jain Community Associations/ Study Centres in the West
17 Holy days
18 Jainism and other religions: Links
19 Jainism and Other Religions: Illustrations noted by Supreme Court of India
20 The Recent Legal Debate on Jainism
21 See also
22 References
23 External links



[edit]
Overview of Jain Dharma
Jain philosophy is based upon eternal, universal truths, according to its followers. Over a period of time, these truths may lapse among humanity and then reappear through the teachings of enlightened humans, those who have reached enlightenment or total knowledge (Keval Gnan). Traditionally, in our universe and in our time, Lord Rishabha (??? or ????) is regarded as the first to realize the truth, ultimately followed by Lord Parshva (877-777 BCE) and Lord Vardhaman Mahavira (??????) (599-527 BCE), with twenty-one others in between known as Tirthankars.

It is important to note that the above description stands true with the stated qualification of "in our universe and in our time". This is so because the Jain tradition believes that there have been infinite such sets of 24 Tirthankars, and would be so in the future. Hence, Jainism, contrary to popular belief, is not tracing its origins to Rishabh Deva, the first, or Mahavira, the twenty-fourth.


Pre-Kushana Ayagapatta from MathuraJainism has a very distinct idea underlying the worship of Tirthankars. It is not the physical form that is to be worshipped, but the Gunas (Lit. virtues, qualities) which are to be praised. Thus, Tirthankars are only role-models, and hence there are sub-sects within the Jain tradition which do not believe in idol worship. (e.g. the Sthanakvasis)

Jainism believes that all souls are equal because they all possess the potential of being liberated and attaining Moksha. Here Jainism is categorically different from Hinduism and many other religions which hold the superiority of God. In Jainism, the Tirthankars, and the Siddhas have attained Moksha and only because of this are they the role-models to be followed.

Jainism teaches that every human is responsible for his/her actions and all living beings have an eternal soul, jva. It insists that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, chiefly described as Infinite Knowledge, Perception, Consciousness, and Happiness (Anant Gyn, Anant Darshan, Anant Chritra, and Anant Sukh). Jainism does not include a belief in an omnipotent supreme being or creator, but rather in an eternal universe governed by natural laws, and the interplay of its attributes (gunas) of matter (dravya).

Jain scriptures were written over a long period of time, but the most cited is the Tattvartha Sutra, or Book of Reality written by the monk-scholar, Umasvati almost 1800 years ago. The primary figures in Jainism are the Tirthankars. Jainism has two main sects called Digambar and Shvetambar, but both believe in ahimsa (or ahins), asceticism, karma, sansar, and jiva.

Compassion for all life, human and non-human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment; to kill any person, no matter what crime he may have committed, is considered unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and often the majority of the local non-Jain population has also become vegetarian. History suggests that various strains of Hinduism became vegetarian due to strong Jain influences. In many towns, Jains run animal shelters. For example, Delhi has a bird hospital run by a Jain derasar, or temple.


A "Pujari" cleaning an Idol at the Ranakpur Jain temple. The cloth over his face is to prevent spittle or bacteria from landing on holy images, books, or statues of Tirthankars.Jainism's stance on nonviolence goes much beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many are vegan due to the violence of modern dairy farms. The orthodox Jain diet excludes most root vegetables, as they believe this destroys life unnecessarily. Another reason for refusing root vegetables is to avoid destroying entire plants. If you eat apples, you do not destroy whole trees, but for root vegetables, whole plants are uprooted. Garlic and onions are avoided as these are seen as creating passion, meaning anger, hatred, jealousy. Very devout Jains do not eat, drink, or travel after sunset (which is called Chauvihar) and always rise before sunrise.

Anekantavada, a foundation of Jain philosophy, literally means "Nonsingular Conclusivity", or equivalently, "Non-one-endedness". Anekantavad consists of tools for overcoming inherent biases in any one perspective on a topic, object, process, state, or in reality in general. Another tool is The Doctrine of Postulation, Sydvda. Anekantavad is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.

Jains are usually very welcoming and friendly toward other faiths. Several non-Jain temples in India are administered by Jains. The Jain Heggade family has run the Hindu institutions of Dharmasthala, including the Sri Manjunath Temple, for eight centuries. Jains often help with interfaith functions. Jain monks, like Acharya Tulsi and Acharya Sushil Kumar, have actively promoted harmony among rival faiths to defuse tension.

Jains have been a palpable presence in Indian culture, contributing to Indian philosophy, art, architecture, science, and to Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian independence.

[edit]
Universal History and Jain Cosmology
According to Jain beliefs, the universe was never created, nor will it ever cease to exist. Time is divided into Utsarpinis (Progressive Time Cycle) and Avsarpinis (Regressive Time Cycle). An Utsurpini and a Avsarpini constitute one Time Cycle (Kalchakra). Every Utsurpini and Avsarpini is divided into six unequal periods known as Aras. During the Utsurpini half cycle, ethics, progress, happiness, strength, age, body, religion, etc., go from the worst conditions to the best. During the Avsapini half-cycle, these notions deteriorate from the best to the worst. Jains believe we are currently in the fifth Ara of the Avsarpini phase, with approximately 19,000 years until the next Ara. After this Avsarpini phase, the Utsurpini phase will begin, continuing the infinite repetition of the Kalchakra.

When this cycle reaches its lowest level (in the current half-cycle: the sixth Ara), Jainism, as well as all religions, will be lost entirely. During this time, all humans will be sinners with short life spans, ugly appearances, and no sense of ethics. Due to this, all individuals during this time will be born in Hell. The world will be a rotting wasteland with little food or water. Then, on the next upswing (start of the Utsurpini half-cycle), the Jain religion will be revived and reintroduced by new Tirthankars (literally "Crossing Makers" or "Ford Finders"), only to be lost again at the end of the next downswing.

Jains also believe that at the upswing of each time cycle, people will lose religion again. All things people want will be given by wish-granting trees, and all people will be born in sets of twins with one boy and one girl who live with each other for the rest of their lives.

The first Tirthankar of this era was Lord Rishabh Dev. In our ara, the twenty-third Tirthankar was an ascetic teacher named Parshva, whose traditional birth and death years are set at 877-777 B.C.E., i.e., 250 years before the liberation of the last Tirthankar, Lord Mahavir, in 527 B.C.E. Jains regard all Tirthankars as reformers who called for a return to beliefs and practices in accord with the eternal universal philosophy upon which the faith is based. The title Bhagavan ("Lord"), applied to Mahavir and all other Tirthankars, means Venerable.


Bhaktamara Stotra: ATirthankara is a shelter from ocean of rebirthsThe twenty-fourth and final Tirthankar of this Avsarpini was named Vardhaman but was called Mahvr, the Great Hero (599-527 B.C.E.). A wandering ascetic teacher, he recalled Jains to the rigorous practice of their ancient faith.

Jains believe that reality consists of two eternal principles, jiva and ajiva. Jiva consists of infinite identical spiritual units (life); while ajiva (non-jiva) is matter in any form or condition: time, space, rest, matter and energy, and movement. Together, these five, together with Jiva, are known as the Six Substances. Matter and energy were known by Jains to have been interchangeable long before Albert Einstein's Special Theory of Relativity.

Both jiva and ajiva are considered eternal; they are never born or created for the first time and will never cease to exist. Much of the world is made up of jiva trapped in ajiva; there are jivas in rocks, plants, insects, animals, human beings, spirits, etc.

Any contact between jiva and ajiva causes the former to suffer, and Jains believe that worldly existence inevitably entails some suffering. Neither social nor individual reform can totally stop suffering. Every organism, including humans, has jiva and suffers because of its contact with ajiva. To avoid suffering, jiva must leave the four gatis (stages) of Human Life, Heavenly Bodies, Plants/Animals/Insects/Fish Life, and Hell, while remembering the ultimate aim of liberation.

Karma and transmigration keep jiva in contact with ajiva. Liberation from the human condition is difficult. Jiva suffers during its infinite reincarnations. Jains believe that every action, good or evil, opens up sense channels (sight, hearing, touch, taste and smell), through which [karma]] adheres to the jiva within, affecting its body, obscuring the mind and senses, and determining the conditions of its next reincarnation.

The consequence of evil actions is negative karma (Pap), which weighs the jiva down, forcing it to continue reincarnating at low levels. Good deeds lead to positive karma (Punya), allowing jiva to rise higher in its next life with less suffering. However, good deeds alone can never lead to liberation, as liberation requires for there to be no karma, not even Punya, bonded to the soul. As the soul becomes more and more advanced, it progresses through fourteen steps to liberation called Gunasthanaks.


The fylfot (a.k.a. swastika) is among the holiest of Jain symbols. Worshippers use rice grains to create fylfot around the temple altar.The way to moksha (release or liberation) is believed to be withdrawal from the world. Karma means cause-and-effect and hence every action has consequences which can only be escaped by penance, or Tapascharya. All Karmas, good or bad, must be shed to attain moksha, since all Karma, good or bad, has consequences and keeps jiva chained in endless reincarnations which lead to suffering to a greater or lesser extent. Liberation warrants prevention and eradication of new karma.

At the end of his or her life, a liberated soul (in the Jain belief, a Siddha), with no karma to weigh it, will rise free of ajiva, free of the human condition and of all future embodiments. Jain doctrine states that it will rise to the highest place in the universe, Siddhashila, where jiva, identical with all other pure jivas, will experience its own true nature in eternal stillness, aloneness, liberation and eternal bliss. The way to discard karma is to withdraw from worldly involvement and close the senses and the mind to prevent karma. Such eternal liberation frees Jiva from Pudgala (matter) so that no new reincarnation occurs. Thus one attains Moksha or the final liberation. Ignorance (mithytva) causes attachment, while true knowledge (Kevalgnn) leads to liberation. Jains believe that moksha is possible for humans in the third and fourth Aras of every Utsurpini and Avsarpini.

[edit]
Karmic Theory
The Jain religion places great emphasis on the theory of Karma. Essentially, it means that all jivas reap what they sow. A happy or miserable existence is influenced by actions in previous births. These results may not occur in the same life, and what we sow is not limited to physical actions. Physical, verbal, and mental activities play a role in future situations. Karma has long been an essential component of Jainism, and other Indian religions such as Buddhism and Hinduism.

Jainism does not accept the belief that a divine being is responsible for creating pleasant or unpleasant situations. While others may be able to influence one's actions, thus producing Karma, they are also bonded to their own Karmas.

Karma, however, is much more complicated than simply 'what goes around comes around'. Though this is not false, it is an simplification: there are many in-depth, comprehensive notions that are also important in the Jain philosophy.

A concept in Jain cosmology and science is the classification and manifestation of Karma. Karmas are constituted of infinitely small "Karman particles". These particles are made up of non-living particles (Pudgals) and are scattered and free-floating across the universe. When the soul acts with a passion such as attachment, anger, deceit, greed, etc., it attracts these. These particles on the soul are Karma. Jains believe that it will only be detached when the Karmic result is reaped or shed through penance (Tapaschry).

Depending on the nature of their results, Karmas are divided into two main categories and into eight further categories. The two main categories are Ghti and Aghti karmas. Ghti means destructive or obscuring. The karmas that obscure the true knowledge of the Soul are called Ghti karmas. Karmas that do not obscure the true knowledge of the soul, but only harm the body, are known as Aghti karmas. If a creature commits a certain type of negative action, the action that will be done unto that creature will be of the same type.

Ghti karmas are divided into four different types of Karma:

Knowledge obscuring (Jnnvaraniya) karma: Obscures the full potential of a soul's knowledge. Those with less karmas are more intelligent and learn more easily.
Perception obscuring (Darshanvarinya) karma: Diminishes the powers of correct perception through the five senses.
Obstructing (Antarya) karma: Caused by obstructing others' charity, gain or enjoyment.
Deluding (Mohaniya) karma: Creates doubt about religion, spiritual teachers and the Jina. It causes attachment and passions such as anger, ego, love, deceit and greed. Of all Karmas, deluding karma is the most difficult to overcome. Once this is eradicated, liberation is assured.
Aghti karmas are of four types:

Feeling producing (Vedaniya) karma: Responsible for pain and pleasure.
Body determining (Nm) karma: Determines the physique that the soul will occupy (i.e. tall, short, beautiful, ugly, etc.).
Status determining (Gotra) karma: Determines social and economic status.
Life Span determining (yusha) karma: This Karma occurs at the two-thirds point of a jiva's life and determines the next life. If the jiva is engaged in good deeds, then its next life will be happy. The Jain religion insists that since we do not know that particular point, we should constantly be engaged in religious activities and good deeds. If it is not determined at this point, then the karma will take effect at the two-thirds point of the remaining time. If it is still not determined, it will assuredly take place at the moments leading up to, and at, death. This does not occur if the soul is to be liberated in the current life.
The duration and extent of the results of Karma depends on the soul's vigour and passion when they were acquired. Weak vigour and passion result in smaller, shorter results, while stronger vigour and passion result in greater, longer results.

[edit]
Nine Tattvas
The backbone of the Jain philosophy, the Nine Tattvas show how to attain salvation. Without knowing them, one cannot progress towards liberation. Jainism explains that Karma theory is intertwined with these nine principles. They are:

Jiva - Souls and living things
Ajiva - Non-living things
Punya - Good karma
Pap - Bad karma
Asrava - Influx of karma
Bandha - The bondage of karma
Samvar - The stoppage of influx of karma
Nirjara - Shedding of karma
Moksha - Liberation
[edit]
Beliefs and practices

The hand with a wheel on the palm symbolizes the Jain Vow of Ahimsa, meaning non-violence. The word in the middle is "ahimsa." The wheel represents the dharma-chakra, to halt the cycle of reincarnation through relentless pursuit of truth.Jain monks practise strict asceticism and strive to make this, or one of the coming births, their last. The laity, who pursue less rigorous practices, strive to attain rational faith and to do as much good as possible. Following strict ethics, the laity usually choose professions that revere and protect life and totally avoid violent livelihoods. However, recently many Jains have been taking a "business as usual" approach to violence which is looked down upon by more devout Jains.

Jains believe that Devas (angels or celestial beings) cannot help jiva to obtain liberation. This must be achieved by individuals through their own efforts. In fact, devas themselves cannot achieve liberation until they reincarnate as humans and undertake the difficult act of removing karma. Their efforts to attain the exalted state of Siddha, the permanent liberation of jiva from all involvement in worldly existence, must be their own.

The Jain ethical code is taken very seriously. Five vows are followed by both laity and monks/nuns. These are:

Nonviolence (Ahimsa, or ahinsa)
Truth (Satya)
Non-stealing (Asteya)
Chastity (Brahmacharya)
Non-possession or Non-possessiveness (Aparigraha)
For laypersons, 'chastity' means confining sexual experiences to marriage. For monks/nuns, it means complete celibacy. Nonviolence includes being vegetarian and some choose to be vegan. Jains are expected to be non-violent in thought, word and deed, towards humans and every living creature. It is not rare to see monks walking down a road barefoot and sweeping the ground in front of them to avoid killing an unseen insect in some parts of India. Human life is deemed the highest and it is vital to never harm or upset another. While performing holy deeds, Svetambara Jains wear cloths over their mouths (called a Muhapatti) and noses to avoid saliva falling on texts or revered images or for the hot air from exhalation to kill bacteria.

Along with the Five Vows, Jains avoid harboring ill will towards others and practise forgiveness. They believe that atma (soul) can lead one to becoming Parmatma (liberated soul) and this must come from one's inner self. Jains refrain from all violence (Ahimsa) and have named 18 activities, called Ppsthnaks, that should be eradicated:

Violence
Untruth
Theft
Unchaste behaviour
Possesiveness
Anger
Arrogance
Greed
Deceit
Attachment
Hate
Arguing
Accusation
Gossip
Criticism
Prejudice and Dislikes
Malice
Wrong belief
Mahatma Gandhi was deeply influenced by this Jain emphasis on peaceful, protective living and made it an integral part of his own philosophy

I am nt jain, But it would b nice if they would have celebrated
I missed the whole last week episodes so i dnt know wat is happening in present

i don't recall any update... says that shah celebrated sumin 2day

Originally posted by: angel_111

Here is wat I found on the net

Jainism (pronounced in English as /'d?e?.n?zm?/), traditionally known as Jain Dharma (??? ????), is a religion and philosophy originating in ancient India. Now a minority in modern India with growing communities in the United States, Western Europe, Africa, the Far East and elsewhere, Jains have continued to sustain the ancient Shraman (?????) or ascetic tradition.

Jainism has significantly influenced the religious, ethical, political and economic spheres in India for about three millennia. Jainism stresses spiritual independence and equality of all life with a particular emphasis on non-violence. Self-control (????, vrata) is the means by which Jains attain Keval Gyan and eventually moksha, or realization of the soul's true nature.

A person believing in Jainism and following its minimum principles or "Niyam" is termed a Shravaka (??????). The Jain Sangha (???), or order, has four components: monks (????), nuns (sadhvi), lay men, or Shravakas (??????), and lay women, or shravikas.

Jainism has a very distinct idea underlying the worship of Tirthankars. It is not the physical form that is to be worshipped, but the Gunas (Lit. virtues, qualities) which are to be praised. Thus, Tirthankars are only role-models, and hence there are sub-sects within the Jain tradition which do not believe in idol worship. (e.g. the Sthanakvasis)

Jainism believes that all souls are equal because they all possess the potential of being liberated and attaining Moksha. Here Jainism is categorically different from Hinduism and many other religions which hold the superiority of God. In Jainism, the Tirthankars, and the Siddhas have attained Moksha and only because of this are they the role-models to be followed.

Jainism teaches that every human is responsible for his/her actions and all living beings have an eternal soul, jva. It insists that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, chiefly described as Infinite Knowledge, Perception, Consciousness, and Happiness (Anant Gyn, Anant Darshan, Anant Chritra, and Anant Sukh). Jainism does not include a belief in an omnipotent supreme being or creator, but rather in an eternal universe governed by natural laws, and the interplay of its attributes (gunas) of matter (dravya).

Jain scriptures were written over a long period of time, but the most cited is the Tattvartha Sutra, or Book of Reality written by the monk-scholar, Umasvati almost 1800 years ago. The primary figures in Jainism are the Tirthankars. Jainism has two main sects called Digambar and Shvetambar, but both believe in ahimsa (or ahins), asceticism, karma, sansar, and jiva.

Compassion for all life, human and non-human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment; to kill any person, no matter what crime he may have committed, is considered unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and often the majority of the local non-Jain population has also become vegetarian. History suggests that various strains of Hinduism became vegetarian due to strong Jain influences. In many towns, Jains run animal shelters. For example, Delhi has a bird hospital run by a Jain derasar, or temple.

A "Pujari" cleaning an Idol at the Ranakpur Jain temple. The cloth over his face is to prevent spittle or bacteria from landing on holy images, books, or statues of Tirthankars.

Jainism's stance on nonviolence goes much beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many are vegan due to the violence of modern dairy farms. The orthodox Jain diet excludes most root vegetables, as they believe this destroys life unnecessarily. Another reason for refusing root vegetables is to avoid destroying entire plants. If you eat apples, you do not destroy whole trees, but for root vegetables, whole plants are uprooted. Garlic and onions are avoided as these are seen as creating passion, meaning anger, hatred, jealousy. Very devout Jains do not eat, drink, or travel after sunset (which is called Chauvihar) and always rise before sunrise.

Anekantavada, a foundation of Jain philosophy, literally means "Nonsingular Conclusivity", or equivalently, "Non-one-endedness". Anekantavad consists of tools for overcoming inherent biases in any one perspective on a topic, object, process, state, or in reality in general. Another tool is The Doctrine of Postulation, Sydvda. Anekantavad is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.

Jains are usually very welcoming and friendly toward other faiths. Several non-Jain temples in India are administered by Jains. The Jain Heggade family has run the Hindu institutions of Dharmasthala, including the Sri Manjunath Temple, for eight centuries. Jains often help with interfaith functions. Jain monks, like Acharya Tulsi and Acharya Sushil Kumar, have actively promoted harmony among rival faiths to defuse tension.

Jains have been a palpable presence in Indian culture, contributing to Indian philosophy, art, architecture, science, and to Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian independence.

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