Jainism in Buddhist Literature

SR No.: 011023
Original Sutra Author: N/A
Author: Bhagchandra Jain Bhaskar
Publisher: Alok Prakashan
Publication Year: 1972
Total Pages: 326
Language: English
Classification: Book_English
File Size: 12 MB

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Saccaka is described in the Nikayas as one who indulged in debate, a learned, controversialist, who was highly esteemed by the common people.19 He is said to have debated with all the six teachers, including even Mahavira (Nigantha Nataputtta ), although Saccaka was a staunch follower of Nigantha Nataputta. This may imply that he was a follower of the Pārsvanatha tradition. But as Nigantha Nataputta became a Tirthankara of Jainism, Saccaka would have examined him through discussions and then accepted his religion, which was nothing but the refarmation of the Parsvanatha tradition. Saccaka boasts about his dialaectical skillin magniloquent language and speaks to the Licchavis at Vaiśāli: "To-day there will be a conversation between me and recluse Gautama.If Gautam takes up his stand against me, even as a powerful man, having taken hold of the fleece of a long fleeced ram, might tug it towards him." Further it has been mentioned there that the Buddha had asked a question which could not be replied by Saccaka. And the result was that he became a follower of the Buddha.20
Another reference is recorded in the Abhayrajakumara Sutta of the Majjhima Nikaya21 to the effect that Abhayarājakumāra was sent by Nigantha Nataputta to ask a question from the Buddha about his speech, as to whether the Tatha. gata utters unpleasant words and is unkind to others.
The statement that "Abhaya was sent by Nigantha Nataputta" is not supported by Jaina literature. Whatever its reason, the fact is evident that the Jainas participated actively in discussions and tried to indicate the defects of others religious utterence made about the future of Devadatta. Abhaya then went to inquire as to how far he was correct in his view. He does not appear to have questioned merely with the idea of imputing faults to his opponent's theory. This seems to be the first and most fundamental principle of Jaina conception of logical discussions of that period. The propositional question put by Abhaya Rajakumara to the Buddha is as follows: