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RELIGION and ethically a fatalist. Pakudha Kaccāyana, midentified by some scholars with Kavandhin
Kâtyāyana of the Praşnopanişad 1 was an eternalist, maintaining that both soul and the world are unchanging realities. Ajita distinguished by the garment of hair which he used to wear, was an avowed atheist denying as he did the possibility of continuance of personal existence after death and consequently the possibility of having reward and retribution for the deeds done in this life. These teachers were all dogmatic in the way they held their respective opinions. As distinguished from them, Sañjaya of the Belattha clan who is identified in the Mahāvastu with the Wanderer Sañjaya passed as a great sceptic (Amarāvikkhepaka, Ardhamågadhi Aņņānika). Nigantha of the Nāta or Jitātri clan of Vesāli is distinguished from the rest as the propounder of a system of Cātuyāmasamvara or fourfold self-restraint. This is only a rough and ready description of the founders of six different orders and leaders of six different schools of thought who held the field when the Buddha had just started on his career as a religious teacher
We are nowhere given in the early texts of Jainism and Buddhism a specific description of
1 Prad. I.I.
. For details from Buddhist and Jain, texts, vide.B. C. Law, Historical Cleanings, Ch. II.
