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The Path of Arhat: A Religious Democracy
tion. This natural biological advance is predetermined and cannot be accelerated by means of efforts like practising virtues and asceticism or undertaking penances, nor can this be retarded by developing vices. Thus, according to this theory, there is no place in our lives for human efforts. The theory of Karma is thus rendered irrelevant. According to this theory, after the series of 84 thousand existences every 'Jiva' gets release which comes by itself just as everything else happens by itself.
In his above referred book Mr. Basham, the learned author, treats the Buddhist scripture 'Samanna-phala-sutta' as the basic source which throws light on the Ajivika doctrine of 'Niyati' as preached by Gośala, as under:
"There is neither cause nor basis for sins of living beings; they become sinful without cause or basis. Neither is there cause or basis for the purity of living beings. They become pure without cause or basis. ... no human action, no strength, no courage, no human endurance or human power (which can affect one's destiny in this life). All beings, all that have breath, all that are born, all that have life, are without power, strength or virtue, but are developed by destiny, chance and nature, and experience joy and sorrow in six classes (of existence ).1
There is no question of bringing unripe karma to fruition, nor of exhausting karma already ripened, by virtuous conduct, by vows, by penance or by chastity..... Just as a ball of thread will, when thrown, unwind to its full length, so "fool and wise alike will take their course and make an end of sorrow."2
The above is an acknowledged summary of the Ajivika doctrine. This doctrine makes serious departure from the Jaina doctrines on the following points:
(1) There is no place of human efforts in shaping ones 1. History and Doctrines of Ãjīvikas, pp. 13-14.
2. Ibid, p. 14.
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