________________
106
PROLEGOMENA TO PRAKRITICA et JAINICA
school of the Buddhists and the popular Māyāvāda which arose as an offshoot of Vedānta owe their origin probably to this school which is met here in the literature of the Jainas for the first time in the history of Indian philosophical thought.
In Sāvatthi there were two rival schools who disputed the point whether knowledge was superior to conduct or conduct was superior to knowledge." Abhayadeva, the commentator, quotes some of their views, e.g., :
kriyaiva phaladā puṁsāṁ na jñānaṁ phaladaṁ matam / yataḥ stribhakşyabhogajño na jñānāt sukhito bhavet //
Conduct always bears fruit, not so knowledge — just as one having merely the knowledge of enjoyment of women does not thereby become happy.
jahā kharo candanabhāravāhi bhārassa bhāgi na hu candaņssa / evaṁ khu nāņi caraneņa hiņo nānassa bhägi na hu sogate 11
As ass carrying a load of sandalwood carries only a load but does not enjoy the sandalwood, so the man possessing knowledge but devoid of conduct enjoys his knowledge but does not obtain progress.
The supporters of knowledge on the other hand said: vijñaptiḥ phaladā puṁsāṁ na kriya phaladă mată / mithyājñānāt pravsttasya phalāsasvādadarśanāt //
It is knowledge which bears fruit, not so conduct, for wrong knowledge does not produce the desired result.
padhamaṁ nāņam tao dayā evaṁ citthai savvasaṁjae annāņi kiṁ kāhī vā nāhi cheyapāvayas. //
First comes knowledge, then charity - thus are constituted all those who are restrained : one lacking in knowledge knows not what to do or what to know, and whether one is wise or a sinner. (Taken from Schools and Sects in Jain Literature, VisvaBharati, Santiniketan, 1931).
99. Bhag. S. S. 10.354.
