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AN OVERVIEW
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universe is the conglomeration of all that exists, it is uncreated, real and without a beginning and without an end. The principal constituents of the cosmos are of two categories animate objects and inanimate objects. The former comprise of an infinite number of independent souls in varying degrees of physical and spiritual development, and the latter consist of space, time the media of motion and rest, and matter in different forms.
With the simple dogma that the soul has been associated with matter from times immemorial, Jainism explains that the 'samsara' is the cycle of births and rebirths, as a remedy against which religion is needed.
The Jain theory of Karma is founded on the simple law of cause and effect. You reap what you have sown. Nobody can escape the consequences of his or her acts of commission and omission, good and bad. This doctrine provides a rational explanation for the diverse phenomena and experiences of life. At the same time, it does away with the necessity of any outside agency for rewarding or punishing living beings. The entire emphasis is on the development of strong will-power and conscious personal effort in order to thwart and annihilate the various adverse influences, the forces of the Karma, and in this way to effect spiritual evolution, leading to the ultimate goal, the very godhood, From where when there is no return to the samsara, the mundane world. This transformation of man into god is the realistic end of religious pursuit in Jainism for a sincere aspirant of the Truth. It provides a very positive approach that even an ordinary man can become not only a great man, but a superman by his strong will and good deeds if he so desires without depending on any outside agency like God.
As already stated, Jainism believes in Godhood, but it does not believe in a God as creator, preserver and destroyer of the universe. The Siddhas and the Arahantas represent the two types of Godhood, the former being the absolutely liberated bodyless pure souls and the latter, also known as the Kevalins, Jinas and Tirthankaras, are those who attain emancipation in life, becoming allknowing, all-i perceiving, full of compassion for all and immune to all feelings of attachment and aversion, likes and dislikes. Only Arahantas and Siddhas are adored as deities and I are worth adoring. After them come the true ascetic saints of the categories of Acharya, Upadhyaya and Sadhu who pursue thae path of the Jina in earnest and are revered by the householders. There is also a large pantheon of godlings, celestials or angels, who are superhuman. They are considered divine beings but not divinities of deities.
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सम्यक्दर्शन (Right Faith) सम्यक्ज्ञान (Right Knowledge) and सम्यक्चारित्र (Right Con- 1 duct) are the Three Spiritual Gems (E) in Jainism which lead the path to Libera- 1 tion, Moksha or Nirvana. The practice of Jainism as a religion is built on the bedrock of self-realization, the entire conduct of the aspirant being imbued with the spirit of Ahimsa, sanctity of life, equity and equanimity, and the thinking process dominated by Anekantist Syadvada which manifests itself in a sympathetic understanding of other people's points of view, and in perfect tolerance.
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(Note-The above write-up is based on my father Dr. Jyoti Prasad Jain's "Religion I and Culture of the Jains" and "Essence of Jainism".)
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