Some Aspects of Indian Culture

SR No.: 001132
Original Sutra Author: N/A
Author: A S Gopani, Nagin J Shah, Dalsukh Malvania
Publisher: L D Indology Ahmedabad
Publication Year: 1981
Total Pages: 211
Language: English
Classification: Book_English & Discourse
File Size: 15 MB

Page 32

Ajivika sect-a new interpretation
XIII-Interpretation Thus there was, in Pre-Buddhistic days, a well--formed sect of the Ājivikas who were known as Maskarins or Ekadaņdins. They carried a bamboostaff as their symbol. These Ekadandins might have received a designation of the Ajivikas in the days of Buddha and Mahavira probably because they employed some specific means such as showing pictures etc. to maintain themselves as the word à jiva shows. Gogalaka was a vigorous exponent of this school as als, Nanda Vaccha and Kisa Saṁkicca who represented some sub-varieties of this school. It was based on a lower form of asceticism which was not an end in itself but rather a means. In other words, they turned asceticism into an earning factor. Gośālaka made friendship with Mahāvira with an evil motive of learning the secret and the art of capturing the mass mind. And he took no time in severing his connection with Mahävira when the former was exposed by the latter. He changed his creed off and on so as to mcet the pressing needs of his times There are statements to show that they practised penance, observed fast while they ate in private. Gośāloka might have gone to the length of even establishing sexual contact with women and in some form or the other he preached it also. The Ajivikas practised different popular tricks, such as magic and fortunetelling, to gain footing in the hearts of people. In a nutshell, they wanted to make capital out of asceticism and leave everything to fate. It is true that they could manage, in the way, to get as large a following as any of the contemporaneous sects but it is a recognized truth that it is quality, not quantity, which can perpetuate a particular creed. The sect had very influential upāsakas in the persons of Saddālaputta, Panduputta and Upaka, and upásikā Hālāhala. A question, then, naturally, arises as to why such a popular sect turned out so short-lived. The answer is not very far to seek. The Ajivika sect had nothing of some such thing as a coherent philosophy nor did it give any spiritual recipe to the sufering humanity. It provided only a fleeting temptation to credulous people who always have a leaning towards secular seiences such as magic, astrology, sorcery, omens and portents. These no doubt fell victims to machinations, manoeuvres and manipulations of a scheming man like Gośālaka. But they were disillusioned also within a very short period. His Niyativāda was a double-edged weapon which cut anyway it liked but that also did not serve him long as it was rendered blunt by Mahāvia's bold and spirited exposure of Gošālaka. It was the very height of absurdity and inconsistency when he applied the principle of transformation to himself and said that he was not Gośālaka but Udáyi Kundiyāyapiya in the dead body of Gośälaka. The public took resentment at this shamefast nature of Gośājaka and refused to be further exploited. It changed its course in the opposite direction and assembled under the banner of Jainism and Buadhism. Thus there came a tide in the affairs of the Ajivika school which did not see again the palmy days. And Gośālaka who elevated it eventually ended it. He invented all the theories according to the changing needs. The theory to which he firmly adhered till the last breath of his life was Niyativada. With respect