Concept of Pancasila in Indian Thaought

Author(s): Kamla Jain
Publisher: P V Research Institute Varanasi

Page 24

Sila and its Allied Problems
which may be regarded completely as immoral if convention or tradition is not taken as the criterion of judgement of those norms.
In contrast to social happiness, individualistic happiness furnishes the basis of good conduct in non-Brāhmaṇical or Śramaņical systems, specially Jaina, Buddhist or Yoga. Srama. nical culture puts society on a secondary level. Society has its existence only for individuals and not the individuals for society. The result of this emphasis on personal enlightenment or individualism was so strong that even non-Śramaņical systems could not remain un-influenced by it.
The basis of conduct in Buddhism is personal salvation or enlightenment. Even Buddha and Buddhist scriptures are revered as is indicated in the three saranas(in Buddha, Dhamma and Samgha) not just to revere Buddha or Buddhist scriptures, but in fact to revere one's own self which deserves enlightenment (atta-dipa), and to take refuge in one's own self (attasarana). And “this autonomic principle and personal basis of Buddhist morality was indeed a new departure, in the history of Indian religion, and laid the foundation for universal religion of Buddhism.". The idea that Buddhism made a new departure in Indian thought, however, is not quite correct, because even prior to Buddha, Parávanātha had made tremendous contribution to this kind of thought as Prof. Herman Jacobi and Dr. D.D, Kosambi have pointed out. However, the moot point here is that the stress on individualistic happiness in Buddhism is not because its advocate was Buddha, but because it is the perfect path to reach Nibbāna. "It is a purely egoistical impulse, but what more natural than that one who suddenly finds himself in a burning house should seek first of all to save himself.”2 Thus "In Buddhism morality rightly rests upon individualism and altruism becomes only applied
1. 2.
E. R. E., vol. 5, p. 448. Buddhist Essays---Paul Dhalke, Transl. Silacara, p. 130.