that the world was not created, is common to it with Buddhism and the Sa[.n]khya philosophy.  Its psychology approaches that of the latter in that both believe in the existence of innumerable independent souls.  But the doctrine of the activity of souls and their distribution into masses of matter is in accordance with the Vedanta, according to which the principle of the soul penetrates every thing existing.  In the further development of the soul doctrine, the conceptions ‘individual soul’ and ‘living being’ to which the Jaina and the Brahma[n.] give the same name,—­jiva, seem to become confounded.  The Jaina idea of space and time as real substances is also found in the Vai[’s]eshika system.  In placing Dharma and Adharma among substances Jainism stands alone.

The third jewel, the right Walk which the Jaina ethics contains, has its kernel in the five great oaths which the Jaina ascetic takes on his entrance into the order.  He promises, just as the Brahma[n.] penitent, and almost in the same words, not to hurt, not to speak untruth, to appropriate nothing to himself without permission, to preserve chastity, and to practice self-sacrifice.  The contents of these simple rules become most extraordinarily extended on the part of the Jainas by the insertion of five clauses, in each of which are three separate active instruments of sin, in special relation to thoughts, words, and deeds.  Thus, concerning the oath not to hurt, on which the Jaina lays the greatest emphasis:  it includes not only the intentional killing or hurting of living beings, plants, or the souls existing in dead matter, it requires also the utmost carefulness in the whole manner of life, in all movements, a watchfulness over all functions of the body by which anything living might be hurt. [Footnote:  The Digambara sect, at least in southern India, do not seem to be all quite so punctiliously careful in this as the [’S]vetambara of western India.—­Ed.] It demands finally strict watch over the heart and tongue, and the avoidance of all thoughts and words which might lead to dispute and quarrel and thereby to harm.  In like manner the rule of sacrifice means not only that the ascetic has no house or possessions, it teaches also that a complete unconcern toward agreeable and disagreeable impressions is necessary, as also the sacrifice of every attachment to anything living or dead. [Footnote:  On the five great vows see the Achara[.n]ga Sutra, II, 15:  S.B.E.  Vol.  XXII, pp. 202-210.  The Sanskrit terms of the Jains are:  1. ahi[.m]sa, 2. sunrita, 3. asteya, 4. brahmacharya, 5. aparigraha; those of the Brahmanical ascetics:  1. ahi[.m]sa, 2. satya, 3. asteya, 4. brahmacharya, 5. tyaga.]