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DR. BOOL CHAND
philosophical ícrment and religious unrest. There was strenuous search for thc idcal. Two distinct Tays of thought, Brahmanic and Sramanic, were struggling for supremacy and were infiuencing ench other. It was impossible that onc should supcrscde the other. But they evolved a system which had a strong note of asceticism and was predominantly Sramanic. This was embodicd in the 'Catui väma dharma of Parśva, and finally developed by Mahatira into that is called Jainism. Buddhism too is a similar, though dccidcly a later, growth with a wonderfully rational outlook. The investigations about the antiquity of Jainism are by no means complete. We look to an intenser rescarch for more enlightenment.
We have shown elsewhere the untenability of the fanciful opinion of somc scholars that Mahāvīra was a disciple of Gośâl's for some time. Our conclusioa 18 that Mahāvīra and Gogole did not have a teaches and disciple relationship at all. Mahävira and Gošāle were just two associated in a common concern, two Sadhakas who lived together for six years in asceticism Later on there sprang up accute differences of apinion between the two. They separated from each other and became irreconcilable opponents, fighting out their differences generally through their followers. After six months from the separation with Mabāvira, 1t 18 said, Gosāla acquir. ed superormal pokers, prociaimed himself a Jina, and founded the order of the Ajivikas. It is also probable that the order of the Ājivikas was already there and Gośála only assumed its leadership proclaiming himself the last Jina. The implication of the doctrine of seven reanimations' advocated by Gośāla is not very clear; possibly Gosāla'referred to the six paat leaders of the order, and considered himself to be the seventh and the last. The problem is to be studied afresh, and there is every possibility of fruitful regult. Therc is, however, no ambiguity about the central doctrine of Gošala. He was an uncompromising fatalist For him there was no such thing as freedom of will, all things being caused by destiny which was upalterably fixed. This contraste strongly with Mahavira's deal of nirvana as something to be achiey. ed by to:) and labour, and not something to be presented by desting in due Course There is neither scope nos necessity for voluntary efforts in the system of Gośāla We do not know whether the Ajivika order 'survived bim for long in its original shape, although a reference to the Ajivika order 18 found in an inscription of so late as the thirteenth century A. D. - .
- The Jaina doctrine of knowledge 18-assuredly a valuable contribution to
the epistemological thought. Koowledge 18 inherent is soul and depends for its expression upon the disentanglement of the soul from the forces tbat vitrate its intrinsic capacitics. The Kašāyas of attachment and apersion are heid responsible for the obstruction of the capacity to know, and it is by, the total destruction of these Kasayas that the soul achieves the blaze of omni. scienco.' Absolute Annihilation of knowledge is impossible, and the--knowledge is at its minimum in the one-serised organiszt. Perfection la schieved
