Some Aspects of Jainism in Eastern India

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

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Some Aspects of Jainism in Eastern India
"G. Bühler, IA, XX, 1891, pp. 361.65; HDA, pp. 150-60. 8? Brhajjātaka, XV.1. *HB, Dacca University, p. 411, fn. 3. $9MN, I, pp. 541ff.
SERE, I, p. 261. $? Buddha declared-"like a fish-trap set at river-mouth, Makkhali was born into the world to be a man-trap for the distress and destruction of men." AN, Nalanda edn., p. 267.
"Supra, ch. 1.
93It may be remembered in this connection the well known experiment that was made by Gośāla together with Mabävira taking as specinien a large sesamum plant (tila thambha) which being uprooted and destroyed, reappeared in due time. On the basis of that observation Gośöla came to conclusion that all living beings are subject to reanimation (Paunu Pariharam Parihanii)-B.M. Barua A History of Pre-Buddhistic Indian Philosophy, p. 301, fv. 1; Rockhill, The Life of the Buddha, rp 250-51. "HDA, p. 6; ERE, p. 772, 'Fate'. "G.C. Pandey, Studies in the Origin of Buddhism, 1. 342.
96N. Aiyaswami Sastri, 'Sramana or Non-Brahmanical Sects', Cultural Heritage of India, 1, p. 396.
97 Niyati-Sangati-bhāva-Parinatā, DN, p. 53. °8 Nāna ppakaratam Partā, SV, I, p. 160.
" Kecir Svabhūva bhävitamy jagad manyante, s cabivenaivu sarv. sampadyate Praśna-Vyakarana, 7, fol. 29. Gunaratna (Tarka-rahasyadipikā to Saddarśanasamuccaya, p. 13) also speaks of the Svabhāra rüdins who agiced with the Niyati-vīdins on the futility of human elforts. 100 ERE, I, p. 261.
101 DAP 226. 102 Su Kr., 1, 1, 2; 2, 3, fol. 30.
3G C Pandey, op cit., pp. 343-44. 10&It may be noted that the Ajivikas was called sometimes a believer in the doctrine of causelessness, i e., ahetukavādin (Jitaka. V, p. 228). Since all human activities were ineffectual he was also an akriyayidin, a disbeliever in the efficiency of works. 105N'atthi dvăram sugatiwä. Niyatim, Kankha, Bijaku.
Sukham va yadi vil duhkham, Niyatiya kira labhati
Samsara-suddhi Söbbesam, mâ turittho anigate Jāraka, VI, p. 229; cf Ime Sarta sarısāra-suddhik i-Jätaka, V, p. 228; cf. also, Uvåsagadasco, ed. P.L. Vaidya p. 201, Samsāra-Visuudhim vyākāsi.
106HDA, P. 228
107 Ibid., pp. 271-75. The commentaries to the Nandisutra (fol. 113) and to the Samavāyānga (fol. 129) also explain the system, more or less, in the same manner:
"The Ajivika heretics founded by Gośāla are likewise called Trairāśikas, since they declare everything to be of triple character, viz., living, not living, and both living and not living; world, not world, and both world and not world; real, unreal, and both real and unreal. In considering standpoints (naya) (they postulate that an entity may be) of the nature of substance, of mode, or of both. Thus, since they maintain three heaps (rūši), they are called Trairāśikas." Quoted, HDA, p. 274.
108SBE, XLV, Introduction, xxix-XXX.