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JAIN JOURNAL: Vol-XXXII, No. 3 January 1998 Vasumitra. The Jainas had their councils as follows: The first council was held at Pātaliputra; the second council was convened at Mathurā under the headship of Skandila and the third at Valabhi in Kathiawar 980 years after Mahavira.
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In both the religions there is great deal of similarity as regards the Acara or the conduct of the clergy as well as of the laity. The code of conduct for the Buddhists is laid down in the Vinayapitaka, that of the Jainas in the Acarängasutra one of the eleven Angas. Both the systems were open hearted and large minded. Both do not believe and advocate the caste system as is understood by the Hindus. Both the religions are open to all irrespective of caste, colour and creed. They have no Šūdras and Harijanas; so the large followers of the Buddhist religion were drawn from the lower strata. Courtesans, slaves, slave girls, had an entry into the church. Both the religions were thus equally tolerant, as seen from early works for every true aspirant for the spiritual truth. He who has an urge for a spiritual life can tread the path of salvation. Both the systems lay great stress on Yaugic methods. Buddha used it as a means to concentration, while the Jainas used it for eliminating the Kasayas. Both lay stress on certain cardinal virtues. Both enforce and use Ahimsa, but the Ahimsa of the Jainas is very abstract, detailed and minute in its compass and the scope of workings. On account of Ahimsa the Jaina religion is characterised as 'Ahimsa Paramo Dharmah.' It is on account of the influence which religious pontiffs like Haribhadra, Hemacandra etc. were able to exercise on kings like Akbar, Kumārapāla etc. that Ahimsā has come to stay in the position in which it is in Gujarat. In the entire province of Gujarat flesh eating and the eating of the fish is as it were a taboo. Flesh or fish is never ordained for a Jaina monk, nun, or the laity under any circumstance. Mahavira, the staunch advocate of Ahimsā, could never dream of eating flesh and fish. He who endured so much and he observed such severe penance could never so much care for and value life that he might partake of this. Some people point out to Kapota and Mārjāra occuring in the 15th Sataka of Bhagavati. But it can be pointed out that these are the names of certain medicinal plants known to the science of Ayurveda. Mahavira with a view to heal the malady he took Kapota and Mārjāra (the herbs or the plants of those names and not the flesh of a pigion and the cat as is surmised). Buddha had no scruples in taking these. It is reported that Buddha just before his death, say before a period of three months while on his way to
5. Cf. Amrapali or Amba-pali, Vimata etc.
6.
Cf. Campä.
7. Purna, Angulimala, Shvapaka or Sopaka, Savti and Handa etc.
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