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The Conduct of a Householder
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(satyavacana).1 The last two of these qualities are the same as the first two vows of Jainism. The third of these may be interpreted as non-stealing.2 Thus these moral qualities of the Chāndog yopanişad very much resemble the Jaina vows.
Baudhāyana gives the following list of cardinal moral virtues :
1. Abstinence from injuring the living beings. 2. Truthfulness. 3. Abstention from appropriating the property of others. 4. Continence. 5. Liberality3
This description has replaced penance of Chāndog yopanişad by continence, thus bringing these moral virtues still nearer to Jaina vows. The fifth vow of liberality, which was a cardinal virtue of Brāhmaṇism was a misfit in the Jaina view of inorality. It was, therefore, replaced by nonpossession. This was, however, done only at the time of the last Tirthankara, Mahāvira. Pārsvanātha the Tirthankara prior to him, conceived, only of four vows (caturyāmas 1.4
. The five vows (pañcasila), which are binding on a Buddhist laity, include the vow of abstinence from intoxicants as the fifth vow. The Jaina view of non-possession is more comprehensive than this. Thus we see that the first four of these vows are unanimously accepted by Brāhmaṇism, Buddhism and Jainism. The fifth vow was, however, modified by each religion according to its own requirements. Later on, the Brāhmaṇical tradition also adopted the same vows as those of Jainism when Yogasūtra of Patañjali replaced the original vow of liberality by the ascetic vow of non-possession.6
The reason why Mahāvīra replaced the four Yamas of
1. Chandog yopanişad, 3.17.4.
Also Taittariyopanişad. 1.9. 2. Ācāränga mentions three vows also. SBE, Vol. XXII, p. 63. 3. Baudhāyana, 2.10.18. quoted from SBE, Vol. XXII, Introduction, p.
XXIII.
Sthānānga, 4.1.266. 5. SBE, Vol. XXII, Introduction, p. XXIV. 6. Yogasutra, 2.30.
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