Is there any one principle above all which characterizes Jainism?

Yes. The fundamental principle of Jainism is Ahimsa or nonviolence towards all living things however insignificant to our eyes. To a true Jain, violence in though and speech is as bad as physical violence.

Surely this (Ahimsa) is impossible to achieve?

That is not true. Jains recognize that in everyday life for the ordinary person it is almost impossible to avoid all harm to other beings. But every attempt is made to avoid harm and this is obligatory (even at the cost of their own life) on monks and nuns who are not caught up in the business of ordinary life.

Does that mean that a Jain will defend himself from violent attacks?

If unavoidable a layperson (Shravaka and Shravika) may. Violence is bad because of the effect on the victim, but particularly bad for the passions it creates in the perpetrator. But as far as monks and nuns are concerned even self-defense is totally forbidden.

Do Jains believe in God?

Not in the sense of a creator or judge or controller of the universe. The universe is always existing, controlled by its own laws.
Every individual soul is potentially God and this is the state of the soul, which has reached Moksha or liberation. (Incidentally Jains do believe that there are heavens beyond this world inhabited by celestial beings who are not eternal but may be reborn as humans or other creatures in due course.)

So Jains believe in reincarnation?

Most definitely. Every soul has passed through countless lives carrying with it the accumulated effects (karma) of its deeds and passions, good and bad.

But the soul, you say, can become Godlike in time?

A soul, born into human life, may become aware of the true aim of existence and may, by meditation and austerity, conquer the passions, purge itself of the accumulated karma, and achieve a total knowledge of the whole nature of the universe and eventually may attain Moksha (or nirvana).

What is karma?

All phenomena are said to be linked together in a universal chain of cause and effect. Every event has a definite cause behind it. By nature each soul is pure, possessing infinite knowledge, bliss, and power. But these qualities are restricted from time immemorial by foreign matter in contact with the soul. This foreign matter is karma. The effects of both good and bad deeds are attached to the soul and are caused forward through subsequent rebirths. When the soul frees itself from all karma, good and bad, it reaches Moksha.

Can you describe Moksha?

Not really, for it is absolutely beyond all human sense experience, a condition of infinite bliss and complete knowledge. The liberated souls live in a timeless totality, yet retaining their individuality in a state which human comprehension cannot reach. These souls are free from the cycle of death and rebirth.

Am I, then, right in gathering that the keys to Jain life are faith and knowledge, coupled with ethical conduct arising from these?

That is exactly right. Jains speak of the `three jewels' of right faith, right knowledge, and right conduct. Right conduct for the lay person means above all nonviolence but also truthfulness, restraint of sensual passions within proper limits, the avoidance of stealing in any form, and the reduction of attachments to material possessions. For monks and nuns the rules are stricter. Jains believe that this conduct will spring from faith in the teachings of their Tirthankara and knowledge of the true ends of existence.

Doesn't that sound like a recipe for sainthood?

Perhaps. Let us be honest, not all Jains live up to all the precepts. However, Jains do have a reputation for truthfulness and honesty in business dealings, delinquency seems to be rare among Jain youth, care for animals is a main object of Jain charity and strict vegetarianism is almost universal.

Can you say a word or two about Jain monks?

When a Jain lay person reaches a particular stage of spiritual development, he or she decides to leave worldly affairs and follow the stricter rules for monkhood: total nonviolence, complete truthfulness, control over sensual desire, absolute honesty, and renunciation of possessions.

What is Navakar Mantra?

(Namo Arihantanam: I bow down to Arihanta,

Namo Siddhanam: I bow down to Siddha,

Namo Ayriyanam: I bow down to Acharya,

Namo Uvajjhayanam: I bow down to Upadhyaya,

Namo Loe Savva-sahunam: I bow down to Sadhu and Sadhvi.

Eso Panch Namokaro: These five bowing downs,

Savva-pavappanasano: Destroy all the sins,

Manglananch Savvesim: Amongst all that is auspicious,

Padhamam Havei Mangalam: This Navkar Mantra is the foremost.)

The Navkar Mantra is the most fundamental mantra in Jainism and can be recited at any time of the day. While reciting the Navkar Mantra, the aspirant bows with respect to Arihantas, Siddhas, Acharyas, Upadhyayas, Sadhus, and Sadhvis. The mantra enables us to worship the virtues of all the supreme spiritual people instead of just worshipping one particular person. For this reason, the Navkar Mantra does not mention the names of any Tirthankaras, Siddhas, Acharyas, Upadhyayas, Sadhus, or Sadhvis. At the time of recitation, we remember their virtues and try to emulate them. In this mantra we bow down to these supreme spiritual personalities, and therefore, it is also called Namaskar or Namokar Mantra.

The Navkar Mantra contains the essence of Jainism. It points out that if we want to be truly liberated, we have to give up worldly life (samsar). The first stage of renunciation is to become a monk (sadhu) or nun (sadhvi). While progressing on a spiritual path, some may be designated as Upadhyayas or Acharya. The ultimate aim is to attain omniscience, becoming an Arihanta, which leads us to liberation, the becoming a Siddha.

Who are Arihants?

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 Nam Karma become Tirthankaras while the rest of them become Ordinary Arihants. There are twenty-four Tirthankaras during every half time cycle. These Tirthankaras reinstate the Jain Sangh (four-fold Jain Order) consisting of Sadhus (monks), Sadhvis (nuns), Shravaks (male householders), and Shravikas (female householders). The first Tirthankar (Arihanta) of this time period was Lord Rushabhdev, and the twenty-fourth and last Tirthankar was Lord Mahavira, who was lived from 599B.C. to 527B.C. Tirthankaras are also called Jain (conqueror of inner passions) from which the term Jain, follower of a Jain, is derived. At the time of Arihanta's nirvan (death), the remaining four non-defiling (aghati) karmas such as Nam (Physique determining) Karma, Gotra (Status determining) Karma, Vedniya (Feeling producing) Karma and Ayushya (Age span determining) Karma, are destroyed. Ordinary Arihants are those souls who attain salvation, but do not possess Tirthankar Nama Karma and hence, do not establish the Jain Order. After attaining salvation they are called Siddhas. Since Siddhas have attained ultimate liberation, we do not have access to them. However, Arihantas offer us spiritual guidance during their lifetime. In order to show our special reverence for their teachings, we bow to them first, hence the first verse of the Navkar Mantra. Currently, as per scriptures except at Mahavideh kshetra, there are no Arihantas. The last Arihant was Jambuswami. According to the Agams (Jain scriptures) there will be no more Arihantas during the remaining period of the current half-time cycle.

Who are 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) and formless(Arupitva).

Who are Acharyas?

The message of Jina, Lord Mahavira 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 the world.

Who are Upadhyayas?

This title is given to those Sadhus who have acquired a special knowledge of the Agams (Jain scriptures) and philosophical systems. They teach Jain scriptures to deserving aspirants, including sadhus and sadhvis.

Who are Sadhus and Sadhvis?

A male person who renounces the worldly life is called a monk or sadhu, 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 Sadhus or Sadhvis, by accepting Deeksha. Before such initiation, they must stay with Sadhus or Sadhvis 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 Acharya to initiate them into the renounced order. If the Acharya feels that they have the desire and capability to face the rigors of renounced life, then he gives them Deeksha At the time of Deeksha, 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 Paramatman (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.