Jain Journal 1974 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 60

198
In any case, however, the Buddhist statement speaks for, rather than against, the identity of Nigantha with Jina.23
Vardhamana's system, on the other hand, is quite irreconcilable, with Nataputta's assertion that virtue as well as sin, happiness as well as unhappiness is unalterably fixed for men by fate, and nothing in their destiny can be altered by the carrying out of the holy law. It is, however, just as irreconcilable with the other Buddhist accounts of teaching of their opponent; because it is absolutely unimaginable, that the same man, who lays vows upon his followers, the object of which is to avoid sin, could nevertheless make virtue and sin purely dependent upon the disposition of fate, and preach the uselessness of carrying out the law. The accusation that Nataputta embraced fatalism must therefore be regarded as an invention and an outcome of sect hatred as of the wish to throw discredit on their opponents.24
The Buddhist remarks on the personality and life of Nataputta are still more remarkable. They say repeatedly that he laid claim to the dignity of an Arhat and to omniscience which the Jainas also claim for their prophet, whom they prefer simply to call 'the Arhat' and who possess the universe embracing 'Kevala' knowledge.25 A history of conversions, tells us further that Nataputta and his disciples disdained to cover their bodies; we are told just the same of Vardhamana.26 A story in the oldest part of the Singhalese canon gives an interesting and important instance of his activity in teaching. Buddha, so the legend runs, once came to the town of Vaisali, the seat of the Ksatriyas of the Licchavi race. His name, his law, his community were highly praised by the nobles of the Licchavi in the senate house. Siha, their general, who was a follower of the Nigantha, became anxious to know the great teacher. He went to his master Nataputta, who happened to be staying in Vaisali just then, and asked permission to pay the visit. Twice Nataputta refused him. Then Siha determined to disobey him. He sought Buddha out, heard his teaching and was converted by him. In order to show his attachment to his new teacher he invited Buddha and his disciples to eat with him. On the acceptance of the invitation, Siha commanded his servants to provide flesh in honour of the occasion. This
23 Jacobi, loc. cit., p. 160, and Leumann, Actes du Vlieme Congres Int. des Or. Sect. Ary., p. 505. As the Jaina accounts of the teaching of Parsva and the existence of communities of his disciples sound trust-worthy, we may perhaps accept,
with Jacobi, that they rest on a historical foundation.
24
JAIN JOURNAL
25
26
Jacobi, loc. cit., p. 159-160.
See for example the account in the Cullavagga in S.B.E., Vol. XX, p. 78-79; Ind. Ant., Vol. VIII, p. 313. Spence Hardy,
Manual of Buddhism, p. 225.