________________
RELIGION
311
the same. Ātmāstitvavādins were those who believed in the existence of souls and as such they are to be identified with the Jainas. In the early Jaina texts they have been mentioned as Kriyāvādins, as Kriyā denoted the existence of soul. Contrary to these were the Năstitvavādins who denied the existence of soul. They were called Vetuliya, as according to them, every object was of the momentary existence, hence it was not the same at the next moment (vigata-tulla-bhāva ).3 They are to be identified with the Buddhists who uphold the doctrine of Kșanika-vāda.*
(ix-x) Soyavādi and Asoyavādı--Another classification divides the ascetics into two main groups : those who strived for cleanliness (sui-suci)s and those who stressed upon the uncleanliness of the body (asui—aśuci). This classification seems to have been based upon the general attitude of a particular sect towards cleanliness or physical purity. As such the Parivrājakas like the Dagaśaukarikas may by included in the former group, while the ascetics like the Kāpālikas and the Haddasarakkhas constituted the latter group. Supernatural Powers and Magical Practices
Belief in various supernatural powers and magical practices was potent in India fron the ancient times. Through austerity and continence the sages could acquire various supernatural powers, the application of which for any worldly or material gain was deemed to be the greatest impediment in the way of salvation. According to the NC., the penance practised only for salvation is a fruitful one? and that the austerities get crippled by the frequent use of supernatural
1. HT THAT Tat aatat, Caffargaratz:-NC. 3, p. 196, 2. LAI., p. 212. 3. Sen, A. C., Schools and Sects in Jaina Literature, p. 29. 4. fair cha aarest-Affaqaf TUI:—NG. 3, p. 196. 5. He after I HIHLBỊh. VỊ. 1, p. 60. 6. NC. 3, p. 494. 7. NC, 1, p. 2.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
