English
'* " Dasa dhannd alpa bhoga samvarta-niydh Katame dasa adaita danam adattaddna samadd-panam, adatta danasya clta vaina vddita, adattaddnena atta-manatd, mdto pitrtndm iitffyucbchliedah, drydndm vntfyuch- (Mtedah, Parasha alabhena attamanata para-sya labhena natta indnatd, paiasya labhdntard yo, dtirblnksa yacliand cha line dasa dhannd aipa-bhoga samvarfamjan ” The following ten actions cause insufficient enjoy- ments in the future (1) to take what is not given (2) to accept th** things brought b>' theft (3) to speak good of theft (4) to be pleased \Mth theft (5) to obstruct the livelihood of the parents (6) to obstruct the alms of the monks or the livelihood of good persons (7) to be pleased if one has not gained anything (8) to be displeased on another's gam (9) to obstruct the gam of others (10) to wish for famine giramdi , tjTsi ^di-dwar, at, ng gia t gfirWaar ^ ^ afr- Karmas and Their Fruits 233 “DaJtr dfiamid maltd bhoga samvartmiyah z — Katame daia . — ddnam, adatta ddna-vatratnanatn, adatta ddna vatramanasya varua vddtta, adattd dana vairamatiena atta manatd parasya aldbhetia andttama- nata, parasya labhena atta-numata, parasya lahho- dyogah, da nasya bhyanumodanam, ddnddkiyuktdndm, pndgaldndm aampraharsattam, stibhtksa ydcham cha tme dasa dJtartnd maltd bhoga sumvartani yah ” The foIlo^\lng ten actions are causes for having many enjo> ments in future — (1) charity (2) to be aloof from theft (3) to praise the person who does not . , steal (4) to be satisfied by not taking anything without being given (5) to be sorrj' if one has not gained anj'tbing (6) to be pleased on another’s gain (7) to try for procuring gam to others (8) to be pleased on knowing others practising chanty (9) to induce people for chanty (10) to wish for favourable time. Note All these causes as stated in Buddhist literature are included in the causes of bondage of lowr And high family karmas and pleasure and pain feeling karmas as given before according to the Jam liteiature There is a great detailed descnption of bondage, fruition, checking and shedding of the Karmas in the Jam scriptures The following books should be con* suited — (1) Tattvdrtha Sutra by Umaswami (2) Tattvftrtha Sfira by Amntchandra 80 234 Jainism and Buddhism (3) Sarv&rtha Siddhi by Pujya pada (4) R&ja Vartika Akalanka (5) Goitimatas&ra by Nemichandra (6) Labdhi S&ra b}* , (7) Kaapaaa S&ra by „ English translation of No. 1 & 5 have been publishe andean be had from (1) “Jain Gazette” Office, 436, Mint Street, Madras, (2) Jain Publishing House, Ajit' ashram, Lucknow, (3) Jain Parishad Publishing House Bijnor. Hindi translations of the above-said books can be had from the Digambar Jain Book Depot, Chanda Wadi, Surat, We have vet) briefl) described the Karmic philosophy here Whatever we have noted above shous that even the description of the Karmic law according to Jainism and Buddhism is not different. It is possible to have detailed description of Karma philosophy in Buddhist books also. If they could be traced, every'thing will agree with that of Jainism. I believe that those who have compiled the old Buddhist literature must have had knowledge of the Karmic philosophy according to Jainism. The present literature, no doubt, does not speak of it so explicitly as the Jam literature does The educated must stud} this subject calmly and carefully. CHAPTER V Ahimsa. Ahmsa ts a famous cult of the Jams I find that the Buddhist literature also speaks highly of Ahmsa If minutely considered it is not in any way different from what the Jams saj As regards flesh- eating some statements in Buddhist Iiteature appear doubtfuL We ha\e to consider w'hether the)* are the real sayings of the Buddha or not. We give below some quotations about Ahimsa from the Buddhist books . — (1 II "Patiattpd Ussa ptirisa puggalassa pdndtt pata veranwmt hoit partmwd ndya ” "He who IS addicted to injure the vitahties of Jiving beings, should give up injury— this is for his liberation ” (2) M N Sammdtithtsttttamn^m “ Pdn& It pdto aktaalam pandti pate-veram m husalam ” “ It is harmful to dcpnve one of vitalities; while It IS useful to be aloof from injuiy " JSajjhtm ntkaya sallekha suttam attbawan <,• 236 Jainism and Buddhism (3) Dtglia ntkaya Vol. 3 Singalo vada Suttante 31 ^ 1*8% TO* *cnrR^^ ” " PanaUpado adtnnSddnam mttsdv3docJia vwhchati Paradar&gamanatn clteva nappasamaidt panditati." " The wise men do not praise injur) of vitalities, theft, falsehood and intercourse with other women ’* (4) Dtgha N. Vol 3 Sangtt Suttanta 33 ^ (^) () ('^) (vs) ^4JCB q t g i qt (<:) C’^) (to) ” “ Dasa dkwsdla kamma^pattha — (1) pdndtt-pita (2) adatta dam (3J Kdmeni mtchcJilid’Chdro (4) mnsd vddo (5) jpisum vdchd (6) phurttsd vdchd (7) samphap- paldpd (8) abhtjjha (9) Vydpddo (10) michchhd dfttht ” “The following ten are the harmful irays of Karmas : — (1) injur) of vitalities (2) theft (3) wrong sexual desire (4) falsehood (5) back-biting (6) harsh speech (7) useless talk (8) greed (9) enmitjr (10) wrong belief (5) Anguttara tiikaya 5-177 “ ii?r H*JT STTj Ahimsa. 237 Paticha ima bhtkkcru bamjja upasakena akaramyah- iatd me panchsattha bamjja, satta hamjja, mansa bamija, mujja bamjja, visa hamjja ” 0 Sfonks ' The following five trades should not be folluvied by a la} man . — (1) trade lu arms (2> trade in Intng creatures (3) trade in meat (4) trade in wine (5) trade in poison (6) Buddha Charya Page 100 (1) Mahi vagga 10 " He, who returns after taking alms from the village, eats and what is left, if he does not wnsh to eat it, is thrown in such a place where there are no herbs or in water devoid of Imng beings.” JVofe— ‘This shows protection of immobile one* sensed beings (2) Page 144 Pftrijika I “ It IS the conduct of Buddhist monks that after finishing the rainy season and performing fast on the last of asvtm month, they should roam for public good ^they finish their tour in nine months. But those monks who have not finished their pledge of coo- ceniration fast on the last day of Karftka month and leave the place on the first date of marga strhha and finish their tour in eight months Note — Here not to roam in the ram} season proves the regard for non-injui}- (3) Page 167 — Mahftvagga 6 Keniva Jatib 238 Jainism and Buddhism Goutama Sramana does not eat at night, which is not the proper time for eating. (4) Page 173-A N. A K 2.4 4 Chule hatthi padopam sutta Lord Buddha keeps himself aloof from destrc^ng the group of seeds and the group of beings, eats only once (in 24 hours), does neveir eat at night (untimely even after noon) , does not put on flower garlands, and scents, does not use besmearing, nor ornaments, neither any decoration. Note — Here not eating at night shows regard for non-injuty. (5) Page 232-240 D. N. 1-5 Kutadante Sutta; on prohibition of animal sacrifice. “ Brahman * In that Yagna (sacrificial ceremony) cows were not killed, lambs and goats were not killed, fowls and pigs were not murdered, neither different kinds of creatures were murdered, neither trees were cut for post (Yupa), nor grass was cut which is injuiy. That ceremony of Yajna was performed with ghee, oil, butter, curd, sweets and molasses Brahmana* He, who with cheerful mmd follows rules of vows which are (1) to be aloof from injury of vitahties (2) not to take what iS not given (3) to be aloof from sexual desire (4) not to speak untruth (5) not to take any intoxicating thing causing carelessness, performs the true yajna. Brahmana 1 This sacnfice is glorious and brings great fruit. . Ahimsa 239 Gotaraa * I take shelter in Lord Goutama, in the Path of Truth and m the Order of Monks, horn to-6a.y kindly accept me your follower u^ith folded hands Gotama l I nou ord^r for releasing seven hundred bullocks, seven hundred' calves, seven hundred goats, seven hundred lambs I give them safet}* of life They nou eat green grass, dfink cold water, and walk m cold air Mote.— This shows compassionate regard for trees and grass even. (5) Page 255 M. N 2-2-10 Kilagiri Sutta. Once Goutama Buddha with a large assembly of the monks went to Kashi. Then the Lord addressed the monks thus. — “0 monks, I tour avoiding eating at night. B> not eating at night I experience health, zeal, power, easy walking! Come ' monks, you should also eat — avoiding eating at night.” (6) Page 371— 'Angulimla sutta M. N. 2 4 6. “ He will protect the immobile and mobile crea- tures, having obtained highest peace.” (7) Page 390— Simdauka Bharadvas Sutta S. N* 7-1-9. " Throw this remaining estable into the place free from grass or into water free from creature.” (8) Page 464— Samanja phala Sntta D. N 1-1-2 240 jAiNisiii AKi> Buddhism The Conduct of monks is described in it Monk keeps aloof from destruction of seed — groups and groups of creatures, takes food once, does not eat at night, neither eats at untime. He is aloof from destroying groups of seeds and creatures* such as those groin n through roots, grown through trunk, grown through fruit, grown through fruit-stem and grown through seeds Nate — Here the protection of vegetable kingdom is well described. It agrees with the description given in the Jam Scripture Gommatasara Jtva Kanda, Chapter on Yoga ' — I II II Mntagga pora byd Kandd tah Khanda bijS Btjd ritha, Sainmuchchhimdya bhaniyd patteyd vanta Kdydya 186 Vegetables are descnbed as follows — (1) Mula Bija having root as their seed just as ginger, turmeric. (2) Agrabija grown through front stem. (3) ParlMZ bija grown through knot as sugar-cane. (4) Kanda bija grown through esculent root as garlic (5) Skandha bija grown through trunk. (6) Bija bija grown through seeds as wheat, and gram.