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^^ff'afi ^&ssao)?s T.W. ^53s5^ H.

f
"The Patimokkha
.......
seems to have owed
ence to the ancient Indian custom

periods in each month,
the
new moon. The Vedic ceremonies
sacred two
of holding
times of the
of
f ulLmoon
the
it
are
known
to have been very old, and the
celebrating these days
and the
Darsapotnamasa
sacrifice, and of feast or sacred day Ûpavasatha)
with
its exist.
connected
custom of
would naturally handed OB from the
Brahmans to the different Samanas and be modified and simseems, sometimes increased in number)
by them, in accordance with their creeds and their views of
plified /though as
it
religious duty.... ........
The
of others,
that
ison. Buddhist ic sects,
used to meet together
at the
and at
then
the
to
Buddhists
meetings
monks
close of every half
proclaim their
also
adopted
new
of
is,
middle
month and were accustomed
The
teachings in public,.. .........
the
custom
of
these
periodical
but confined themselves to meeting twice in each

*
month-" /Vinaya Texts, Part
I,
Introduction,?.
X.)
'
'
via
"As
great
well-known,
is
part
also
the
in
Ignorance (Avidya) plays a

Brahmanlcsl philosophy of the
this
Upanisads; and the Buddhist's belief
no doubt founded to
is
a considerable extent on older theories."

(V.
J.
Buddha*
G. Jennings writes
.
lt
should never be
reformed Brahmanism.
it
is
I.
P.
76.)
Vedantic Buddhism of
forgotten that Buddhism
evidenced
is
by the invariably
title
'Brahmin'
therefore takes for granted certain Vedic or Vedaotic
postulates.
nism,
as
The
Gautama makes of the
honorific use which
tnd
in
T. Part
is
The background
Brahman,
nd harmonising
the impersonal
individualities,
all
ces, an<? all strifes.
of Buddhism, as that of
divine unity underlying

all
egoism,
all
differen.
"i^Soflofl.
K. K. Handiqui, p.
Brahma-
(tip.
L).
Bo.dfo
Yasastilaka and Indian culture by
ipeSb^S* a&5"(]Sflr
^^
(06
e>
373
fi.
(17.
36,
37)
374.
2.
"
(10. 78)
,.
455
(10. 80)
3,
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f1
cCbi
(24. 31)
4.
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152)
(24
43)
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24
39 )
'
"
41)/
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a^
* ^^
Ci
/24.
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êrc&SiQsS
A
to
.
2)
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135 )
6.
"
(17.38,39)
63
7.
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(19.21)
42)
11
cp
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317)
65
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L.
*>/
K.K.
?S
3
(1949)
XII
often attack the Hindu caste
"Jaina writers
sygteno
and we need refer only to the strictures of Jatasimhanaodi on

the theory of castes
however,
well
known
among the present day
of
fetters
caste"
it
almost
system
ff.
is
same
to the
It is,
present
extent as
has been said that "in practice the
bound
is as fast
caste
that the
Jains
among the Hindus; and

modern Jaioa
Varangacarita, 25, 2.
in his
(331).
as his
Hindu brother
in Dharwar,
for
in iron
example,
Jain
Kshatriyas have disappeared, but Jaia Brahmins. Vaisyas and

Jain Sudras are
Sudras remain
also called Jain Caturthts.
There are various restrictions on inter dining.

Jains go to
nor
when they come
local
note, P.
"Evidence
(Foot
331)
Somadcva in Yasastilaka goes to show
not far different in the tenth century.

that the three higher castes
initiation/'
"We
are told that in
Whenever
merely means
Such a
He
they were staunchly
common
Even
in
is
always
the expression 'Veda.velvi*
sense of
in the
*VeIvi
is
used
Vedic
alone
never been condemned by Jains
opposed
thing.
to Vedic
sacrifice
among the Tamil
it
temple. worship
it is
the south Iniisn Jains. "./P,

333)
while
on the
Jains
During their marriages
have the characteristic marriage.Homa with
tmoug
religious
without involving animal sacrifice,
ground of Ahimsa. Even now,
detail.
by
were
says for instance,
Tamil the term 'Velvi*
the term
fire ritual
fire ritual has
ritual is a
that conditions
(331)
used in ancient Tamil literature
sacrifice.
recorded
are alone eligible for
used to denote fire.ritual while

is
Gujarat Jains,
Dhatwar the Gujarat Jaias dine with
to
Jains*'
dine with
do not
Gujarat they
Karnttaka
If
all its
common
they
fire
do
necessary
practice
XI 11
ea
L.
t)
STcD,
cjtftf
E3
oJ
XIV
L. P. Jacks
"L. P. Jacks in
reform might be
social problems
'Near
defined as
of
the
the
tomorrow by
Brink'
process
acts of
remarks
of
Social
creating
the
Parliament desig-
day" (116) and on

P. 18 he says that he never saw so many drunken people as
ned to solve the social problems of to
during the years

i
P.
Quoted
when
prohibition was in force."
in History of Dharmasastra, Vol.
V, Part
II,
1675)
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o

^^ff'afi ^&ssao)?s T.W. ^53s5^ H.

seems to have owed

ence to the ancient Indian custom

new moon. The Vedic ceremonies

to have been very old, and the

celebrating these days

sacrifice, and of feast or sacred day ^Upavasatha)

would naturally handed OB from the

religious duty.... ........

ison. Buddhist ic sects,

used to meet together

close of every half

month and were accustomed

teachings in public,.. .........

but confined themselves to meeting twice in each

month-" /Vinaya Texts, Part

Ignorance (Avidya) plays a

Upanisads; and the Buddhist's belief

a considerable extent on older theories."

forgotten that Buddhism

therefore takes for granted certain Vedic or Vedaotic

Gautama makes of the

honorific use which

ces, an<? all strifes.

divine unity underlying

Yasastilaka and Indian culture by

often attack the Hindu caste

and we need refer only to the strictures of Jatasimhanaodi on

among the present day

has been said that "in practice the

among the Hindus; and

Kshatriyas have disappeared, but Jaia Brahmins. Vaisyas and

also called Jain Caturthts.

There are various restrictions on inter dining.

when they come

not far different in the tenth century.

are told that in

they were staunchly

the expression 'Veda.velvi*

never been condemned by Jains

among the Tamil

the south Iniisn Jains. "./P,

During their marriages

have the characteristic marriage.Homa with

without involving animal sacrifice,

ground of Ahimsa. Even now,

says for instance,

Tamil the term 'Velvi*

fire ritual has

used in ancient Tamil literature

are alone eligible for

used to denote fire.ritual while

Dhatwar the Gujarat Jaias dine with

day" (116) and on

ned to solve the social problems of to

during the years

prohibition was in force."

in History of Dharmasastra, Vol.

fcoSS^sS "l^co IPCb^eSoatorSj

^?Ts o o55 e5*'t)<cj&> SP

e^^o Sd&SSofc.^ 50*55