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(Acarya Rajnisha had also similar thoughts.) According to Basham also, the Jaina ethics and practices are basically negative and selfish. They are individualistic rather than socialistic. That is why, the life style of Jainas is controlled by harsh rules. This is the secret of longevity. Despite this the Jaina tenets do not offer permanent happiness without monkhood. This is in contrast with other religions.
All the above five principles of the Jainas are the same for both the laity and monks. However, their total observance is there in the monkhood only. (Many scholars discussed the effect of the principles of non-violence in terms of the life-style of the Jainas in the form of vegetarianism, environmental preservation and non-involvement in violence-involving professions. It has also influenced others systems too). Despite this, Prof. Noss opines that the Jaina. ethics detaches us from evil actions and promotes the overall happiness. Not only this, the harsh austeritic life has also an indirect effect of moving towards welfare of all and the self. Despite the ethical code of the Jainas being individualistic, it accepts the self as the maker of own destiny. It is not, therefore, incamationist. Its torch bearers are not bestowers of fortunes. But their remembrance serves a source of direction and encouragement. That is why, the temples, worship and prayers have no value for the Jainas. Despite the fact that their fundamentals are easily comprehensible, their elaboration and philosophy is not simple to be easily understood.
(2) Ontology (Metaphysics)
The ontology of Jainas is dualist (living and non-living) and pluralist (six physical realitites, nine spiritual categories, seven spiritual reals etc.). The scholars have opined that it is a realistic ontology. It has an object of acquiring salvation by breaking away the combination of the living and non-living (karmas).. The relationship of these entities through Karmas is very interesting. Their non-living world is atomistic. Generally, Jainism is not deterministic because of its realistic nature. However, it is naturalistic and athestic where there is no positivism. It seems that man was initially athestic. That is why Carvakism is said to the oldest (Thrower). The Jainas do not admit actorship of God but they admit capacity of Godhood in every living being and hence, they are poly-theists. It is due to this that they could not be popular like the Carvakas.
The Jainas are not purely devotionalists like the Muslims or Christians. They admit the triad of right knowledge, faith and conduct. It is because of this multi-dimentionsim that they have been surviving since hoary past. The western world is not ready even to accept any atheist system as a religion. (It is not even prepared to accept the anti-theist logic).
The Jainas are Karmists and Aureolists. (This is the result of their psychological Arhat Vacana, July 2000
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