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FOREWORD The concept of Pancasila in Indian Thought by Dr. (Miss) Kamala Jain is an important contribution in the field of ethical philosophy. I have hardly come across any single treatise dealing with this concept comprehensively and making a comparative study of the relevant materials in Buddhist and Jaina literature. I, therefore, congratulate the author for her systematic study of the five filas and vratas, the basics of Buddhism and Jainism respectively.
In Buddhism sila (right conduct) is the first step towards attaining the nibbāna. In fact, a Buddhist is one who has taken the five silas and tri-saranas (three refuges, viz. Buddha, Dhamma and Sangha). And it is through this sila (right conduct) that the mind obtains concentration (samadhi) which leads to wisdom (prajña) in the form of mokşa, call it nibbāna if you are a Theravādin and bodhi, if you are a Mahāyānist. The author rightly remarks that the spiritual happiness flowing from good conduct is the final goal of life and nothing is superior to it (p. 4). However, I do not agree with the author that “in Śramaņical thought emphasis is laid on individualistic happiness" (p. 5). In Mahāyāna Buddhism, on the contrary, the main thrust of ideology is towards universal welfare. Also we see that even in present times Buddhist monks and Jaina munis have been dedicating their life towards various social activities and building religious and social institutions,
As regards the first sila it may be noted that the word ahiņsā is not very much in vogue in Buddhism. The Buddhist synonymous term is avihimsā. But is must be admitted that Jainism has far surpassed Buddhism in the conception of the ideal of non-violence in its various aspects. It may also be noted, as the author has rightly pointed out, that absti.
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