Jain Journal 1974 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 52

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JAIN JOURNAL
that ancient Brahmanism recommends starvations to its penitents as beneficial.11
The doctrine of the right way for the Jaina laity differs from that for the ascetics. In place of the five great vows appear mere echoes. He vows to avoid only serous injury to living beings, i.e., men and animals ; only the grosser forms of untruth direct lies; only the most flagrant forms of taking, what is not given, that is, theft and robbery. In place of the oath of chastity there is that of conjugal fidelity. In place of that of self-denial, the promise is not greedily to accumulate possessions and to be contented. To these copies are added seven other vows, the miscellaneous contents of which correspond to the special directions for the discipline of ascetics. Their object is, partly to bring the outward life of the laity into accordance with the Jaina teaching, especially with regard to the protection of living creatures from harm and partly to point the heart to the highest goal. Some contain prohibitions against certain drinks, such as spirits ; or meats, such as flesh, fresh butter, honey, which cannot be enjoyed without breaking the vow of preservation of animal life. Others limit the choice of business which the laity may enter ; for example, agriculture is forbidden, as it involves the tearing up of the ground and the death of many animals, as Brahmanism also holds. Others have to do with mercy and charitableness, with the preserving of inward peace, or with the necessity of neither clinging too much to life and its joys nor longing for death as the end of suffering. To the laity, however, voluntary starvation is also recommended as meritorious. These directions (as might be expected from the likeness of the circumstances) resemble in many points the Buddhist directions for the laity, and indeed are often identical with regard to the language used. Much is however specially in accordance with Brahmanic doctrines.12 In practical life Jainism makes of its laity earnest men who exhibit a stronger trait of resignation than other Indians and excel in an exceptional willingness to sacrifice anything for their religion. It makes them also fanatics for the protection of
11 An example may be found in Jacobi's careful comparison of the customs of the
Brahmanic and Jaina ascetics, in the beginning of his translation of the Acaranga Sutra, S.B.E., Vol. XXII, pp. xxi-xxix. In relation to the death by starvation of Brahmanical hermits and Sannyasin, see Apastamba, Dharmasutra in S.B.E., Vol. II, pp. 154, 156 where (II, 22, 4, and II, 23, 2,) it says of the penitents who have reached the highest grade of asceticism : “Next he shall live on water (then)
on air, then on ether." 12 The Upasakadasa Sutra treats of the right life of the laity, Hoernle, pp. 11-37
(Bibl. Ind.), and Hemacandra, Yogasastra, Prakasa ii and iii ; Windisch, Zeitschrift der Deutsch Morg. Ges., Bd. XXVIII, pp. 226-246. Both scholars have pointed out in the notes to their translations, the relationship between the precepts and terms of the Jainas and Buddhists. The Jainas have borrowed a large