It is true that regarding this the Gainas outdo the Buddhists, but they have the idea of such periods in common not only with the latter but also with the Brâhmans. The main features of the chronological system of the Gainas equally differ from those of the Buddhists as from those of the Brâhmans. For it is impossible to derive the Utsarpinî and Avasarpinî eras, with their six Aras, from the Buddhistical four great and eighty smaller Kalpas, which are as it were the acts and scenes in the drama of the successive creations and dissolutions of the universe, nor from the Yugas and Kalpas of the Brâhmans. I am of opinion that the Buddhists have improved on the Brahmanic system of the Yugas, while the Gainas invented their Utsarpinî and Avasarpinî eras after the model of the day and night of Brahmâ.
We have postponed the discussion of Professor Lassen's third argument, the ahimsâ, because it will be better treated together with the other moral precepts of both sects. Professor Weber[1] has pointed out the near relation existing between the five great vows of the Gainas and the five cardinal sins and virtues of the Buddhists; and Professor Windisch[2] has compared the Gaina vows (mahâvrata) with the ten obligations of the Buddhists (dasasil).
The Ten Precepts for the Buddhist ascetics are the following:[3]
- I take the vow not to destroy life.
- I take the vow not to steal.
- I take the vow to abstain from impurity.
- I take the vow not to lie.
- I take the vow to abstain from intoxicating drinks which hinder progress and virtue.
- I take the vow not to eat at forbidden times.
- I take the vow to abstain from dancing, singing, music, and stage plays.
- I take the vow not to use garlands, scents, unguents, or ornaments.
