Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 972

पंचम अध्याय : १६
5. Slander is a sin. 6. Speaking of evil is a sin. 7. Boasting and speaking in anger is a sin. 8. Speaking of low and unkind words is a sin. 9. Seeking of right and avoiding of wrong is a human virtue. 10. Speaking of 'yes' with mouth and 'no' with heart is a sin.
III. Tenets of Non-Stealing 1. Using of false weights is a sin. 2. The removing of limit, mark or boundary is a sin. 3. To possess the neighbour's house is a sin. 4. Stealing of a neighbour's garment is a sin. 5. Taking of wrong sumand not taking the correct amount is a sin. 6. Cheating and defrauding are sins.
IV. Tenet of Continence 1. Polygamy is a sin.
v. Tenets of Non-Possessiveness 1. Giving too little and refusing a larger amount is a sin.
2. Not giving the promised is a sin. The spiritual tenets followed by the ancient Sumerians clearly reveal their basic spiritual character. The Sumerians achieved Immortality through personal efforts; not by the grace of God or Brahma. They moulded their earthly institutions in consonance with their basic beliefs. 8. Bhāratiya Shramanism : Bhārata is the birth place of the ideology of Spiritualism. We do not possess extent literature of the Pre-Aryan Bhārata. The Harappa script, even if rightly deciphered, may only help a little. The present Bhāratiya spiritual thought may be divided into three currents; the Brāhmaṇic, the Buddhist and the Jainist. The later two thoughts are well-known as Shramaņa ideologies distinguished from the Brähmaņa ideology. The Jain and Buddhistic tenets are essentially similar. Both believe in the spiritual tenets of Non-violence, Truthfulness, Non-stealing and Perfect Continance. Buddha replaces non-possessiveness or non-attachment by Liberality. The other spiritual tenets of both are strikingly similar. 19. The Jain thought is pre-Buddhistic. Twenty-third Tirthamkara Pārsva preceded Buddha. Pārsva is now accepted as a historical personage.20 Buddha fully accepted the Chuajjāma of Pārsva. Buddha developed his religion on the foundation of the Chaujjāma of Pärsva.21 The Chaujjāma of Pārsva was developed into Pancha-Mahavrata of Mahävira. Of these two Shramanic thoughts; we may safely rely upon Jaina Sūtras to represent the pre-Buddhistic spiritual thought. Upanişadas represent the Brāhmaṇical spiritual thought. As shown elsewhere, the Brāhmaṇas did not accept spiritualism truthfully. They borrowed spiritual thoughts from their pre-Aryan adversaries, now friends, in a perverted manner. They never honestly accepted the Doctrine of Non-Violence. The word Ahimsa occurs only once in the Pre-Mahāvira Upanişad, the
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