Jain Journal 1983 04

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

Page 34

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JAIN JOURNAL
Without elaborating this point further it may, however, be noted that all the avaidika teachers belonged to the same age and the same region and they responded and reacted in their respective ways which were more or less similar to same stimuli due to stupendous sociopolitical and religious transformation. It is, thus, no wonder that the entire development of religion and philosophy in this period in the Gangetic valley region, from Upanisadic gnosis to complete materialism, was but a reflection of the non-Aryan reaction to the Aryan sacrificial system and to the rigid Aryan social order of the four varņas.
Denying the authority of the Vedas, the Ajivikas were also indoctrined as the propounder of heretical philosophy. The Buddhists and the Jainas considered the Ajivikas as amoralists and proceeded to condemn them as immoral in practice. Buddha is said to have branded the system of Gosala among those four groups of ascetics whom he condemned as 'living in incontinency' (abrahmacaryavāsa). He vehemently criticised Gosala on ethical grounds for holding and practising immoral principles and Gosala even as "stigmatised bad man" (mogha-purişa).? It is not much difficult to understand why Buddha was much antagonised against the Ajivikas8 who discarded all his ideas and ideals. Inspite of repeated scandle mongering against the teaching and doctrine of Gosala a large number of followers from all sections of the society during Buddha's own time accepted this religion in preference to the teachings of Buddha and Mahavira.' In fact, occasional lapses in the individual level of this community are not unnoticed, but, at the same time, their rigidity in performing severe types of penances and restrictions of accepting food comparing to other religious systems cannot be minimised. A strong foundation of sincere austerities and of moral discipline undoubtedly facilitated the sect to survive its independent existence for, at least, a few centuries in the pre and the post Christian era.
It is however, surprising that the Ajivikas who could lead such an austere life should hold fatalistic views regarding life and nature. Their teachings as reflected in the Sāmaññaphala-sutta deny action (kiriya) endeavour (vīriya) and result of action (kamma). The essence of the Ajivika philosophy-i.e., the theory of Niyati (Fate), teaches that destiny
6MN, i. 541 ff. 'ERE, I, p. 261. 8Buddha declared "like fish trap set at river-mouth, Makkhali was born into the world to be a man-trap for the distress and destruction of men." AN, Nalanda edition, p. 267. 'For details consult author's forthcoming publication on Some Aspects of Jainism in Eastern India.