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8. AGE OF REASON
1. Akriyavadins of Purana Kassapa, 2. Anuvadins of Pakuda kattayana, 3. Ajivakas of Makkhali Gosala, 4. The materialists of Ajita Kesa Kambalin, and 5. The sceptics of Sanjaya Belattiputta. 6. The materialistic Lokayata of Carvaka 7. Buddhism 8. Jainism
1. Akriyavadins of Purana Kassapa
Purana Kassapa taught a no-action theory called akriyavada.
"Purana Kassapa said to King Ajatasattu - To him who acts, O King, or causes another- to act, to him who mutilates or causes another to mutilate, to him who punishes or causes another to punish, to him who causes grief or torment, to him who trembles or causes others to tremble, to him who kills a living creature, who takes what is not given, who breaks into houses, who commits dacoity or robbery or highway robbery, or adultery, or who speaks lies, to him thus acting there is no guilt. If with a discus with an edge sharp as a razor he should make all the living creatures on the earth one heap, one mass, of flesh, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the south bank of the Ganges striking and slaying, mutilating and having men mutilated, oppressing and having men oppressed, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the north bank of the Ganges giving alms, and ordering gifts to be given, offering sacrifices or causing them to be offered, there would be no merit thence resulting, no increase of merit. In generosity, in self-mastery, in control of the senses, in speaking truth there is neither merit, nor increase of merit." (Maha Bodhi Journal, Vol. 36, Jan. 1928)
2. Anuvadins of Pakuda kattayana,
Pakuda Katyayana taught that the soul was superior to good and evil, thus unchanged or untouched by it. He classified everything into seven categories, i.e. earth, water, fire, air, pleasure, pain and soul, which were eternal. Hence, Mahavira and Buddha called his doctrine Eternalism. Both Kassapa and Katyayana believed that the soul existed independently of the body and thus unaffected by
karma.
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