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K. K Dixit
(which, however, have played no significant role in the subsequent develop ment of the Jaina ethical discussion):
attachment
preyas
dveşa
aversion
kalaha quarrel abhyakhyana calumny pallunyameanness parapairvada slander rati-arati love-hate
maya-moşa deception mithya-darśana =false faith
What is still more anomalous is that this list of 18 vices is the standard such list in Prajñāpana though in no text of classical Jainism (certainly not in Umäsvati's Tattvartha). It seems that it was only later on that the Jaina authors started to attach a special value not only to the
list of four kaşayas, but also to that of five basic vows. The idea is somewhat disturbing but seems to be well based. Perhaps Acaranga-II.3 is the first Jaina taxt to have taken up a detailed treatment of the five basic vows along with the five accessories each (called bhavana) superadded to them. And to add 'renunciation of nightly eating' as a sixth item in this list, as is done in Datavaikalika 4, was a still later phenomenon; (in all probability the passage concerned was a later interpolation in Datavaikalika it being a solitary prose passage in a text otherwise composed in verse). Be that as it may, the Bhagavatt passages dealing with ethical problems raise to the status of a basic vice nothing except violence (and acquisitiveness)-this again being an evidence of the relatively early origin of these passages.
Another evidence of the relatively early origin of the Bhagavatt passages dealing with ethical problems is the relative absence in them of a treatment of the householder's duties; (in the oldest Jalna texts such treatment is conspicious by its absence.) Thus only in a few passages is the question raised as to what merit accrues to a householder who feeds a monk well and what demerit to one who feeds him ill.10 About two passages speak of a householder performing sāmāyika, one speaks of the pratyakhyana (meaning 'renunciation of violence') on his part. All these passages must be relatively late and the latest must be one which speaks of what the later authors call the twelve vows of a householder'. These twelve vows include those 'five basic vows' as observed on a gross level and seven others called 'additional Vows', but the anomaly about this passage is that even in the case of a monk's vows it speaks of 'five basic vows'-as observed on a full-fledged
