 Among the non-Hindu traditions, we begin with Jaina conception of persons because it is closest to the Hindu conception, specifically that of the Bhaṭṭa Mīmāṃsā and Sāṃkhya schools. Like the Sāṃkhya, the Jainas are essentially dualistic. The universe is constituted by two kinds of things: living (jīva) and non-living (ajīva) akin to puruṣa anf prakṛti. The self is described in Jaina from the noumenal and the phenomenal points of view. From the ultimate or noumenal points of view the self or the soul is pure and perfect, characterised by pure consciousness. It is a simple, immaterial and formless substance. From the phenomenal point of view, the soul is described as life force (prāna) which in conjunction the non-living forces is manifested in various life forms, including human persons. The Jainas posit only four non-living (ajīva) forces: matter or pudgala which is manifested as karma, time, space and movement (Kalghatgi, 1965). The coming together of these things is the Jaina conception of life as pervading all aspects of the natural world. Each life-form stands within a hierarchy of ascent from elemental beings, microbes and plants, worms, insects and the array of fish, reptiles, amphibians and mammals all the way to persons. The nature of the next birth is dependent of the actions performed in the immediate past body, plants and microbes can be reborn higher up in the hierarchy, or mammals can be demoted to lower forms. Persons too depending on whether their actions are virtuous or vicious can be reborn in a heavenly realm, or suffer torture in one of the seven hells. Persons at the top of the hierarchy, are unique in that they are able to perform the karmic necessary purgations to attain freedom or liberation (kevala), the highest end which is break free from the cycle of birth and rebirth. The story so far is not very different from what we find in the Hindu texts, except that karma is literally a material force.