Lord Mahavira and His Times

SR No.: 011080
Original Sutra Author: N/A
Author: Kailashchandra Jain
Publisher: Motilal Banarasidas
Publication Year: 1974
Total Pages: 427
Language: English
Classification: Book_English
File Size: 20 MB

Page 183

Lord Mahavira's Religious Contemporaries and Sects
163
and Mogallāna described in the Vinaya Mahāvagga, and the Dhammapada. Such an identification is possible, because Parim vrājaka Sañjaya is known to be a sceptic. Still, we are not definite as the name Parivrăjaka Sañjaya is not found along with Sañjaya Belațçhiputta in the early Buddhist work named Samaññaphala Sutta.
Sañjaya Belaţthiputta was celebrated for an opinion which was a blend of scepticism on the one hand and a primitive stage of criticism of knowledge on the other, like that of the Sophists in Greek philosophy. From the point of view of their philosophical doctrine his disciples were known as Agnostics, Sceptics, or Eel-wrigglers, and from the point of view of their moral conduct, as friends or Good-natured ones. JAINA ACCOUNT
The Jainas mention the theory of Ajñanavāda or Agnosticism of which Sanjaya Belațțhiputta secms to be the chicf advocate. Silāñka says : "Literally, the 'Agnostics' are those in whom there is 'ignorance' or 'who walk about in ignorancc'. They think : cven if we avowedly maintain a view "That this is good" (Kušala), we are conscious that we are not acquainted with truth, the matter is not familiar to our knowledge. Indeed, we have not as yet got beyond 'perplexity'-perplexity which is blindness and delusion of thc inind.
"Some conceive the existence of an all-seeing soul, while others controvert it. Somc speak of an all-pervading self; others contend that the body being such an enzity', it cannot be all-pervading. Sonic estimate that soul is equal to a digit in size, while others say that it is cqual to a grain of rice. Some posit a soul that has a material form while others inaintain that it is forinless. Some point out that the heart is the son: or soul, while others oppose them by saying that the forrlicad would be the right place....
“How can there be an agreeincnt of views 2017, there pliilosopliers? llany moral injuries may resul: 0::2 ihcipolis of such antagonistic llunders. For us, ignorancais ar 1r!!? than these follies.""}
1. $:!1, Ti. pp. 131-152.