Concept of Pancasila in Indian Thaought

SR No.: 001666
Original Sutra Author: N/A
Author: Kamla Jain
Publisher: P V Research Institute Varanasi
Publication Year: 1983
Total Pages: 290
Language: English
Classification: Book_English, Religion, & Principle
File Size: 16 MB

Page 205

190 The Concept of Pancasila in Indian Thought
terms are used to mean a transgression, as for example 'vyaticara' is used in the case of non-violence.
The results of observing this vow are that the person achieves fame, that people trust him and he himself accomplishes his best objects, and then there are good results which come in future life.1 However, the proclamation of the vow of the householder and its major transgression does not rule out the possibilities of minor falsehoods which are unavoidable in practical life.
Buddhism
The principle of truth has a multilateral value in Buddhism also. It constitutes the essence of all spiritual effort. It is both a means and an end. In fact 'truth' as a precept is only a small fraction of what can be called 'truth' as a principle of reality. The former is dependent on the latter; in other words, ethical truth is a part of metaphysical truth. Buddha tried to find an axiom, a self evident formulation of truth, which could be accepted universally. Though Buddha did not believe in metaphysical philosophizing, he primarily believed in ethical teachings, but while refusing to give answers to the questions on the nature of ultimate reality, which was regarded as ethically irrelevant and intellectually uncertain, Buddha himself established the reality of certain truths. But it is undoubtedly true that his primary aim was not to solve metaphysical problems but to work as an ethical teacher. While devoting himself to this, in his spiritual experience he became convinced of four Noble Truths. This shows that the code of conduct is something which is in conformity with what is ultimate. The discussion of these four noble truths is undertaken in order to have a fuller discussion of the metaphysical truth as well as the ethical truth. These truths are: (1) there is suffering (dukkha), (2) there is a cause
1. सच्चं जसस्स मूलं सच्चं विस्सास कारणं परमं,
सच्चणं सग्गवारं सच्चं सिद्धीइ सोपाणं ।
-Comm. on Dharma Samgra. 2. 26.