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PROLEGOMENA TO PRAKRITICA et JAINICA
views is to be ascribed to the adherents of a theistic school, and the second to the Sāṁkhya system, or we may take them to refer to the theistic and atheistic followers of the Sāṁkhya philosophy.63
The attainment of perfection is possible, it has been maintained by some, 54 only by their method of religious life and not otherwise, and that even before the attainment of salvation they obtain power over others and possess everything to be wished for. Sīlānka thinks that the Saivas and Ekadaņdins are meant here. The possession even before emancipation is obtained, of everything to be wished for refers to the siddhis or supernatural powers with which we are familiar with in the later Yoga system of Patañjali. Perfection and freedom from disease are the aim of some 56 who are taken to be Saivas by Silāńka. A sound mind in a sound body seems to be their aim in common with Patañjali.
According to one school, when a man acts or causes another to act it is not his soul which acts or causes to act.57 Harşakula and Silānka ascribe this view to the adherents of the Sāṁkhya philosophy according to whom praksti acts while the puruşa looks on, and because the puruşa or the soul has no form and it is all-pervading it has no responsibility or agency. The doctrine of Pūraņa Kassapa, as stated in the Sāmaññaphala Sutta of the Buddhists upholds this view. He taught that when one acts or causes another to act or commits sins no guilt follows. By doing virtuous acts, by generosity or truthfulness no increase of merit follows. There is neither merit nor demerit. Buddhaghoşa says that Pūraņa Kassapa was a naked mendicant, but he is probably 53. See Jacobi, SBE. XIV, p. 244, n. 4. 54. Sat.S. I.i.3.14 55. They hold that emancipation is obtained by a knowledge
of the twenty-five principles, says Silanka. 56. Sut.S. I.i.3.15 57. Sut.S. I.i.1.13
