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"The Patimokkha ....... seems to have owed its exist.
ence to the ancient Indian custom of holding sacred two
periods in each month, the times of the f ulLmoon and the

new moon. The Vedic ceremonies of the Darsapotnamasa
sacrifice, and of feast or sacred day Ûpavasatha) connected
with it are known to have been very old, and the custom of
celebrating these days would naturally handed OB from the
Brahmans to the different Samanas and be modified and sim-
plified /though as seems, sometimes increased in number)
it
by them, in accordance with their creeds and their views of

religious duty.... ........ The monks of others, that is, of
ison. Buddhist ic sects, used to meet together at the middle

and at the close of every half month and were accustomed
then to proclaim their new teachings in public,.. ......... The
Buddhists also adopted the custom of these periodical
meetings but confined themselves to meeting twice in each

*
* '
'
month-" /Vinaya Texts, Part I, Introduction,?.
X.)
via
"As is well-known, this Ignorance (Avidya) plays a
great part also in the Brahmanlcsl philosophy of the
Upanisads; and the Buddhist's belief is no doubt founded to
a considerable extent on older theories."

T. Part I. P.
(V. 76.)
J. G. Jennings writes in The Vedantic Buddhism of

u
Buddha* . lt should never be forgotten that Buddhism is a
reformed Brahmanism. as is evidenced by the invariably

honorific use which Gautama makes of the title 'Brahmin'
tnd it therefore takes for granted certain Vedic or Vedaotic
postulates. The background of Buddhism, as that of Brahma-

nism, is Brahman, the impersonal divine unity underlying
nd harmonising all individualities, all egoism, all differen.

M
ces, an<? all strifes.
, Bo.dfo
"i^Soflofl. Yasastilaka and Indian culture by

(tip.
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XII
"Jaina writers often attack the Hindu caste . sygteno
and we need refer only to the strictures of Jatasimhanaodi on

the theory of castes in his Varangacarita, 25, 2. ff. It is,
however, well - known that the caste system is present
among the present day Jains almost to the same extent as
among the Hindus; and it has been said that "in practice the
modern Jaioa is as fast bound as his Hindu brother in iron

;
fetters of caste" in Dharwar, for example, Jain

(331).
Kshatriyas have disappeared, but Jaia Brahmins. Vaisyas and
Sudras remain Jain Sudras are also called Jain Caturthts.
There are various restrictions on inter dining. If Karnttaka

Jains go to Gujarat they do not dine with Gujarat Jains,
nor when they come to Dhatwar the Gujarat Jaias dine with
local Jains*' - note, P. "Evidence recorded by
(Foot 331)
Somadcva in Yasastilaka goes to show that conditions were
not far different in the tenth century. He says for instance,
that the three higher castes are alone eligible for religious
initiation/'
(331)
"We are told that in Tamil the term 'Velvi* is always

used to denote fire.ritual while the expression 'Veda.velvi*
is used in ancient Tamil literature in the sense of Vedic

sacrifice. Whenever the term *VeIvi
s
is used alone it
merely means fire ritual without involving animal sacrifice,

Such a fire ritual has never been condemned by Jains while
they were staunchly opposed to Vedic sacrifice on the
ground of Ahimsa. Even now, among the Tamil Jains fire
ritual is a common thing. During their marriages they do

have the characteristic marriage.Homa with all its necessary
detail. Even in temple. worship it is a common practice
tmoug the south Iniisn Jains. "./P,
333)
XI 11
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L. P. Jacks
"L. P. Jacks in 'Near the Brink' remarks . Social

reform might be defined as the process of creating the
social problems of tomorrow by acts of Parliament desig-
ned to solve the social problems of to day" (116) and on

-
P. 18 he says that he never saw so many drunken people as
during the years when prohibition was in force."
i Quoted in History of Dharmasastra, Vol. V, Part II,
P.
1675)
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24 o*&35^f oS^Sxc^s w ., 126

w^ v^wT *"^l %^j. ^1 *fi 1^1

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

"The Patimokkha ....... seems to have owed its exist.

ence to the ancient Indian custom of holding sacred two

periods in each month, the times of the f ulLmoon and the

by them, in accordance with their creeds and their views of

ison. Buddhist ic sects, used to meet together at the middle

meetings but confined themselves to meeting twice in each

"As is well-known, this Ignorance (Avidya) plays a

great part also in the Brahmanlcsl philosophy of the

Upanisads; and the Buddhist's belief is no doubt founded to

a considerable extent on older theories."

J. G. Jennings writes in The Vedantic Buddhism of

reformed Brahmanism. as is evidenced by the invariably

tnd it therefore takes for granted certain Vedic or Vedaotic

postulates. The background of Buddhism, as that of Brahma-

nd harmonising all individualities, all egoism, all differen.

"i^Soflofl. Yasastilaka and Indian culture by

fi. 373 36,

"Jaina writers often attack the Hindu caste . sygteno

and we need refer only to the strictures of Jatasimhanaodi on

however, well - known that the caste system is present

among the present day Jains almost to the same extent as

modern Jaioa is as fast bound as his Hindu brother in iron

fetters of caste" in Dharwar, for example, Jain

There are various restrictions on inter dining. If Karnttaka

"We are told that in Tamil the term 'Velvi* is always

is used in ancient Tamil literature in the sense of Vedic

merely means fire ritual without involving animal sacrifice,

ritual is a common thing. During their marriages they do

"L. P. Jacks in 'Near the Brink' remarks . Social

social problems of tomorrow by acts of Parliament desig-

ned to solve the social problems of to day" (116) and on

P. 18 he says that he never saw so many drunken people as

during the years when prohibition was in force."

i Quoted in History of Dharmasastra, Vol. V, Part II,

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