Some Aspects of Jainism in Eastern India

Author(s): Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 141

On the Ajivikas
113
vāsa).99 He vehemently criticised Gośāla on ethical grounds for holding and practising immoral principles and Gośāla even is "stigmatised bad man” (mogha-puruşa). Il is not much difficult to understand why Buddha was much antagonist against the Ājivikaso who were discarded all his ideas and ideals. In spite of repeated scandal mongering against the teaching and doctrine of Gośäla a large number of followers froni all sections of the society during Buddha's own time accepted this religion in preference to the teachings of Buddha and Mahāvīra.9: infact, occasional lapses in the individual level of this community are not unnoticed, but, at the same iime, their rigidity in performing severe types of penances and restrictions of accepting food comparing to other religious systems cannot be minimised. A strong foundation of sincere austerities and of moral discipline undoubtedly facilitated the sect to survive its independent existence for at least a few centuries in the pre and the post Christian era.
It is, however, surprising that the Ājivikas who could Icad such an austere life should hold fatalistic views regarding life and nature. Their teachings as reflected in the Samaññaphala-sutta deny action (Kirivi), endeavour (Viriya) and result of action (Kamma). The essence of the Ajīvika philosophy, i.e., the theory of
ivati (Fate), teaches that destiny controlled even the most insignificant action of each human being and nothing could change this.93
It is to be noted in this connection that the concept of the fatalist teaching of which the doctrine of Niyati emerged and developed, was not unknown before Makkali Gośāla. "A belief in fate, the inevitability of important events, or events with dire consequences, seems to arise at an early stage of religious development in many cultures. Parallel with it arises the belief in the elliciency of magic, spells, sacrifice, and prayer, to circumvent the effects of fate.":94 But it was Gośāla who moulded it into a methodical and systematic doctrinal shape. His views provide a striking illustration of the trammels of saisära and the rejection of individual initiative in the process of liberation from them.95 Denying the action of karma Gośāla believes in an immutable principle which is the determining factor in the universe. To his philosophy karma is uneffected by good conduct, by vows, by penances or by chastity. He practises a rigid path of transmigration when he says that each and every soul must run the same course through a period of 84,00,000 great kalpas before reaching salvation.