Mahavira is said to have taught five principles to live by in order to rid oneself of karma and escape the wheel

of rebirth: nonviolence (ahimsa) truthfulness (satya) --which means always speaking the truth and supporting what is true according to one's own perception and experience. taking only that which is freely given; i.e. not stealing (asteya)-- accepting only one's fair share, and, being honest in business dealings. non-possessiveness (aparigraha)-- entails limiting our material possessions and desires. chastity (brahmacharya)-- Purity of body and mind --- entails total celibacy for monks and nuns, and, partial celibacy - no premarital or extramarital sexual activity, for laypersons.

 The most fundamental value of Jainism is nonviolence, or ahimsa. This word is usually found on the Jain symbol of the open palm (which means "stop"). Ahimsa is the first of the vows taken by both Jain householders and monks. Ahimsa means harming no living being as well as protecting all living beings from harm. While several religions practice nonviolence and peace as a fundamental principle, Jainism is unique in extending this principle to all jivas (living beings). For Jains, living beings include not only humans and animals, but everything one finds on earth. Ahimsa must therefore be extended not only to humans and animals, but also soil, sand, oceans, fires, insects, microbes and plants.

 For this reason, most Jains are not just vegetarians but "fruitarians" - they eat only fruit, nuts and milk. These foods are acceptable because they are only the byproducts of the living beings and not the living beings themselves. To pull up a carrot or chop a potato would be to do violence to a living being. This unique concept of nonviolence also explains why some Jain monks and nuns wear masks over their mouths and noses or carry whisks with which they brush chairs before sitting. To inhale or squash even a microbe would constitute violence to a living thing, resulting in unwanted karma.

 All individuals aspire to genuine happiness and peace of mind. All realize from their experiences that happiness arises from contentment and equanimity. Anger, revenge and violence only fuel the cycle of violence. Thus Jainism believes that no overall good of individuals or society can arise from violence. Jainism promotes a culture of nonviolence in which an individual's thoughts and actions originate from a rational mind and pure heart, without any ego, pride, fear, intrigue or greed. A culture of nonviolence is the process of improving and refining our lives through our practice of nonviolence.

 Violence is of two kinds: physical violence and mental violence. Physical violence is killing or causing bodily injury to a living being. It is gross violence. Mental violence is the violence of thoughts, feelings and emotions. It is subtle, abstract, and intangible. It consists of causing anxiety, suspicion, fear, etc. Thus anger, pride, intrigue and greed constitute abstract violence. Fear, suspicion, hatred, lies, thievery, cheating, possessiveness and taking more than one's fair share lead to violence of thoughts, feelings and emotions; of self and of other individuals. It should be pointed out that violence aimed at others is invariably accompanied by mental violence of self. Further, Jainism teaches that untruth, stealing, unchastity and possessiveness are also aspects of violence.

 An important element of Jain ethics which is partly responsible for the Jain worldview An individual should understand reality from his/her own viewpoint, (Jain principle of relativism or SYAADAVAAD), which states: Reality in its totality cannot be grasped by us. Only a universal observer (omniscient) can comprehend it completely. Yet even for an omniscient, it is impossible to know it and explain it without a standpoint or a viewpoint. Therefore, JAINISM PRESENTS A REALITY BASED ETHIC.

 Rationalism is the cornerstone of the Jain religion. It is the essence of the religion and its practice. In the ancient Jain text, TATTVAARTH SUTRA, Acharya Umaswati writes: Rational perception (SAMYAK DARSHAN), rational knowledge (SAMYAK JNAAN) and rational conduct (SAMYAK CHAARITRA) together constitute the path to salvation.

 Jainism showcases the Vedic tradition of selfreliance (SHRAMAN). Jainism is a religion of the self-reliant (SHRAMAN). It believes in selfendeavor, as opposed to the hand of a supreme being, for spiritual / material uplift and happiness.

 The Jain code of ethics is a natural consequence of a rational approach based upon the fundamental tenets of Jainism. It is not a 'system of laws' or commandments handed down by a higher authority. Jains are expected to study the scriptures and grasp the concepts of rational perception, rational knowledge and rational conduct. Then they should consider their own experiences and realize that passions such as anger, pride, deception and greed make a major impact on their lives.

 It is observed that if an individual accepts success and failure, pleasure and pain, sickness and health, union and separation, victory and defeat as part of the worldly existence, he/she has mild passions. This leads to contentment and peace of mind. On the other hand, one who is upset, discontent, angry, egotistic, selfish, conniving, greedy or vindictive has no peace of mind. Even philanthropy tarnished with ego, intrigue, exploitation and greed for tax relief leads to the influx of undesirable tendencies. Jains are expected to avoid hypocritical altruistic [=unselfish] practices tainted with profiteering, exploitation and materialism.

 Jainism & work ethic do Jain ethics inspire entrepreneurship and the capitalist spirit? What does entrepreneurship and the capitalist spirit entail? Similarity with the link between the Protestant ethic and the capitalist spirit.