________________
Conclusion
245
to be a falsehood. This, therefore, shows that truth is valuable because it is an essential feature of orderliness; though the Sramaņical exponents also will not refute this point, they will emphasize the principle on subjective grounds. However, the vast and extensive field occupied by this principle is attributed to its twofold implications, viz. ethical and metaphysical. These two cannot be regarded as independent of each other, rather the former is dependent on the latter, and the ethical implications owe their importance considerably to the metaphysical ones. This fact has been accepted by all the systems, specially Buddhism and Jainism. It can also be confirmed by noticing some of the instances of transgressions of the vows and their respective punishments as found in the monastic codes of both Buddhism and Jainism. Lies told about ordinary matters are considered simple falsehoods, but non-recognition or misinterpretation of the Ultimate Reality, as accepted in each system, is understood as a very grave falsehood. As for example, non-belief in the seven or nine tattvas, or ridiculing a Tirthamkara, is accounted as a major offence in Jainism; likewise, disrespect to Buddha or non-faith in the four-noble truths is a grave offence in Buddhism. As a matter of fact, truth occupies a prominent status in the path of knowledge, but so far as action is concerned it is guided by the principle of non-violence.
On the fifth principle of morality there is difference of opinion among the various systems. According to Buddhism the fifth principle is abstinence from intoxicants, while in non-Buddhist systems, viz. Jaina and Yoga, it is non-possession. So far as intoxication is concerned, it is condemned in entire Indian thought. Buddhism makes no novel approach against the Brāhmaņical trend, where it has been badly denounced; leaving aside Soma-drinking, which though described as 'exhilerating', 'intoxicating'and 'invigorating', is hailed because it possesses a sanctimonious and divine character. Sura-drinking is censured all over in the Ķgveda, Brāhmaṇas, Upanişads and Smộtis. It is interesting to note some of the purificatory-actions (prāyascittas)
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
