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THE INDIAN ANTIQUARY
[DECEMBER, 1919.
The Amarakoshals speaks of five kinds of sainydsins, among whom Maskarins are mentioned. It is worth noting that the word maskarin occurs also in Pâņini's sútra ; *-***17 atatan : (VI. 1. 154). According to Pâņini, Maskarin was thus a Parivrâjaka. Patañjali's gloss on this sitra is as follows: REUSESTERI A ct oftaran: fokafe I ATT For # ra hifr of: Auercurerat * grat : 11 On the same sutra, the Kafika has the following: परिव्राजकेऽपि माइन्युपपदे करोतेस्ताच्छील्य इनिनिपात्यते। माडो इस्वत्वं सह च तथैक। माकरणालो मस्करी कर्मापवादित्वात्परिव्राजक उच्यते । स वेवमाह । मा कुरुत कर्माणि शान्तिीः श्रेयसीति ।। Kaiyata's Pradipa on Patañjali's Mah ibhashya gives the following: #
T afat AT $ 7. मा कृतेत्युपक्रम्य शान्तितः काम्यकर्नपरिहाणियुष्माकं श्रेयसीत्युपदेष्टा मस्करीत्युच्यते। माइपूर्वाकरोतेरिन
TAI ATGT FTV Panga 11 Thus, according to Patañjali, a Maskarin was called Maskarin, because he said A matrifor etc. i.e., "don't perform actions, don't perform actions ; quietisna (alone) is desirable to you." Now the only sect of ascetics who believed in the inefficacy of action was the Âjivikes. Their precept: n=atthi kaminai n=atthi kiriyan n=atthi viriyam has been quoted above. The same doctrine has been set forth at greater length in Samañña-phala sutta of the Digha-Nikdya, from which the following may be cited : "The attainment of any given condition, of any character, does not depend either on one's own acts, or on the acts of another, or on human effort. There is no such thing as power or energy, or human strength or buman vigour." 19 It will thus be seen that the Maskarins as described by Patañjali can be no other than Âjivakas. This receives confirmation from two sources. First, Gogala, one of the founders of the Âjivaka sect, is in the Buddhist texts called Makk bali, wbich undoubtedly is the Pali form of Maskarin. Secondly, the verse from the Janaki-harana, to which allusion has been made above, runs thus :
दम्भाजीविकमुत्तुङ्गजटामाण्डितमस्तकम्।
, कश्चिन्मस्करिणं सीता ददर्शाश्रममागतम् ।। Here Ravana who approaches Sitâ in a disguised form is called both Ajirika and Maskarin; which must, therefore, be taken to be synonymous terms. In the Bhatti-kdvyaalso Ravaya is represented to have come to Sîtå in the garb of a Maskarin. Among the various cheracteristics mentioned, that of his being a silhin is specified. From this the commentator Mallinâtba argues that he was a Tridaņdin, and not an Ekadandin, as the latter has no matted hair. But this docs not agree with what Utpala says, for, as we have seen above, he gives Ekadaņdin as a synonym of Ajirika. The word dikhin of the Bhatti-levya, however, agrees with the uttunga-jard of the Janaki-harana, and as the latter calls an Ajtvika a Maskarin, it appears that an Äjivika was really # Tridaņdin, and not an Ekadandin as Utpala supposes.
THE ADITYAS. BY R. SHAMASASTRY, B.A., M.R.A.S.; BANGALORE. The Adityag play an important paft in the Vedic sacrifices and seem to occupy the foremost rank among the Vedio gods. Their exact nature is, however, little understood. Sometimes they are said to be six' in number, and at other times seven? or eights, the eighth being described as 'hall-born.' In the Brāhmaṇas they are said to be twelve month-godak. Whether six, seven, or eight, they are undoubtedly very ancient Vedic gods, for some of them, Mitra, Varuņa, and Indra, for example, go as far back as the Indo-Iranian period, and are the gods of the Zend. Avesta. Hence an attempt to find out their exact nature will not be useless.
Canto V. v. 61-63.
1. Cap. VII. v. 42. ' Rhys Davids' Dialogues of the Buddha, Vol. I, p. 71 ff. 12. V. ii. 27, 1.
: E. V. IX, 114, 8. IB. V. X, 72, 8, 9; Tai. Be I. 1, 9, 1.
Sat. Br. XI, 6, 8, 8.
