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Studies in Jainology, Prakrit
reference to Ali- pakavan-Adibhagavan, who could be none but Adinatha, Ādideva or Rsabhadeva, the first Tirthankara - Ford maker, who is Jitendriya - who won victory over the five senses (1.1.7.).
(ii) Further Ch.3 is devoted to highlight thc grcatness of Jaina ascetics or renunciators (1.3.1) who have restrained their five senses, with the goal of resoluteness, and thus made themselves qualified for liberation (1.3.4); mounting the peak of renunciation, they nourish compassion or love for all the livings, tread the righteous path; and they (alone) are the truc sages (1.3.9-10).
(iii) In Ch.4 is presented an epitome of the nature of Dharma- righteous conduct: That conduct which everyonc ought to practise is dharma - righteous conduct; and that from which everyone ought to abstain is adharma - unrighteous conduct - exactly the Jain way of interpretation of dharnia and adharma.
(iv) Ch.5 glorifics the general nature of grhastha-dharma-ethical disciplinc for houscholders. Love and righteous conduct are fundamental in the householder's life (1.5.5) which is superior to that of those who simply strive for liberation (1.5.7). The layman's life becomes worthless, if his wife, the woman, too does not possess the householder's quaiitics (1.6.2).
(v) In Ch.8 the greatness of love, compassion or non-injury, which cannot be measured (1.8.4) is brought out as is done in Jainism. Love is the foundation of dharma - rightcous conduct and also the destroyer of adharma - unrightcous conduct (1.8.6).
(vi) On close study and comparison, we find that the following Chapters in part 1 of the Kural broadly constitute the very five Minor Vows (anu-vratas) prescribed for the houscholder in Jainism
(1) Ch. 33 (and 26 partly) - ahimsā - non-violence, non-injury. (2) Ch. 30 (and 19 partly) - Satya - truth. (3) Ch. 29. asteya - non-stealing. (4) Ch. 15 - brahmacārya or svadāra- santosa or
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