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JAINISM AND DEMOCRACY
Historical aspects
We have seen above that the number five is common to most of the systems. But, there is a slight difference in detail, which is important for a study of the ethical history of India. In the non-Budhist systems generally, we have non-possession (aparigraha) in place of abstinence from intoxicants. It appears that the fifth vow did not exist in the ancient code and was. added later according to necessity. This proposition is supported by the Bodhayana Dharmasutra as well as by the tradition of Jainism. In the Bodhayana we have the first four vows only. In the Jain tradition also we find that the order of Parshawanatha, the 23rd Thirthankara, admitted four vows only which were called Yamas. The discipline of Prashwanatha was known as Chaturyama.
Bodhayana is clear in not providing any place to non-possession. But, there is some anomaly in the Jain tradition. The Thananga Sutta states the fourth vow as Bahiddha-danao viramana. Abhayadeva, the well known commentator on Jain canon, interprets bahiddha as parigarha or property. But, his interpretation does not confirm with the Suyagada, where Bahiddha means sexual intercourse. If we exemine the above controversy in the light of Bodhayana, which provides a striking resemblance to the Jain ascetic practices, the contention of the Suyagada seems more reasonable.
Further, the Uttradhyayana states that the order of Parshwanatha allowed garments for monks. They used to put on even costly garments with various colours. It had a result of degrading effect. The monks showe
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