Studies in Indian Philosophy

SR No.: 001580
Original Sutra Author: N/A
Author: Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1981
Total Pages: 352
Language: English
Classification: Book_English, Philosophy, Epistemology, & Religion
File Size: 21 MB

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Studies in lodian Philosophy
this modified ard somewhat restricted practice of five aņu. vratas by supplementary or auxiliary vows: (1) almsgiving; (ii) limiting the sphere of one's activity; (iii) limiting the area of movements so that minimum violation of vows is involed and (iv) practising moderation and (v) practising meditation.
The ethical discipline of the Jainas is identical to that of the Buddhists and Hindus. In order to follow the eightfold path of the Buddha, the Buddhists enjoin the observance of pañcasila which is identical with the mahāvratas except that aparigraha is replaced by apramada (not taking intoxicants).
Similarly the Buddhist laymen are expected to observe daśaślia, ten vows. The first four vows are the same as the asuvratas, the fifth being eschewing intoxicants. The supplementary five vows of laymen are : abstinence from slander, harsh, frivolous and senseless talk, covetousness (aparigraha), molevolence and heretical views.
The supplementary vows as in the case of the Jainas, help to counterbalance, to the extent possible, the inability of Buddhist laymen to practice perfectly the pañcaśıla.
The Brahmanical ascetics and Hindu laymen opserve the same vratas and śilas - ahsisā, satya, asteya, brahmacarya, dāna; the minor vows being : abstention from anger, obedience to Guru, avoidance of rashness, cleanliness, and purity in eating.
Even though the essential code of conduct was common among all the three religious communities, yet there are material differences in their approach to life as stated at the outset.
This difference has arisen because of the Jaina doctrine of karman.
According to the Jainas, karma is a material entity, a dravya-karma skandha. It is subtle; when a person acts, there is inflow (asrava) of kārmic matter into the soul (jiva). Accumulated karman in the soul forms karman-śarira. It is this sarira which transmigrates at death into a new birth. It also exercises bandha or binding force or attraction on the kārmic