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186
Lord Mahāvīra and His Times
grazed, drank water, returned home, and slept. They lived only on grass and leaves.
Kammārabhikkhu : They led a procession with idols. Kuchchiya : They grew beard and moustaches.: Paraparivāiya : They spoke ill of other ascetics.
Pindolaga: They remained very dirty, and their body which was an abode of lice emitted a foul smell. A Pindolaga is said to have crushed himself under a rock on the mountain Vebhāra.
Sasarakkha : They were adepts in casting spells, etc., and stored dust for the rainy season. They moved about naked, and used the hollow of their hands as alms bowl. . .
Vanimago : They were greedy of food and begged alms by exhibiting themselves to the devotees of Sākya, etc. They put themselves in a pitiable state, and in order to divert the attention of the donors spoke pleasing words.
Vāribhadraka : They lived on water or moss and engaged themselves in bathing and washing their feet.
Vārikhala : They washed their pot with mud twelve times.
CONTEMPORARY SCHOOLS OF PHILOSOPHICAL THOUGHT (FROM BUDDHIST SOURCES)
The Brahmajāla Sutta in the Digha Nikāya classifies the contemporary philosophical thought into sixty-two schools which were in existence in the sixth century B.C. The four schools of Eternalists or Sassatavādas held that the soul and the world are both eternal. The first three schools held this vicw as a result of their having perceived through a recollection of the memories of past lives that the soul and the body have always been in existence, and the fourth school held this view not as a result of memory but on logical grounds.
The four schools of Semi-Eternalists or Ekachcha-Sassalikas were also well-known. The first school believed that while Brahmā was eternal, individual souls were not. The second school believed that debauched souls are not cternal but that undebauched souls are. The third school bclicved exactly the same thing as the second school cxcept that in the case of the
