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
Ajñānavāda.40 He was, however, a prophet of Niyativāda (fatalism), according to which—“There is neither cause nor basis for the sins of living beings; they become sinful without cause or basis.
here is no deed performed either by oneself or by others (which can affect one's future births), no human action, no strength, no courage, no human endurance or human prowess (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 the six classes of existence. Salvation, in his opinion, can be attained only by death and existence which are unalterably fixed (niyati). Suffering and happiness, therefore, do not depend on any cause or effect."41 An elaborate history of the activities and specific norms of the Ajivika Parivrājaka will be dealt at the end in an appendix.
(c) Another popular heretical school that emerged in the eastern horizon of Indian subcontinent was propagated by Ajita Kesakambalin who, being a materialist, denied the existence of good and bad deeds. His philosophy can be compared with the philosophy of Cārvāka.
In the Brahmajala Sütta it is classified as Ucchedavāda, i.e., the doctrine of annihilation after death. The followers of this school believe 'Tam jivan tam sariram', that is, the doctrine of identity of the soul and body. The Cārvākas also conceived similar views-- "There is no after-life, and no reward of actions, as there is neither virtue nor vice. Life is only for enjoyment. So long as it lasts it is needless to think of anything else, as everything will end with death, for when at death the body is burnt to ashes there cannot be any rebirth.'12
As regards the meaning of the term-Kesakam' ali, it is stated that he wore a blanket of human hair, which is described as being the most miserable garment. It was cold in cold wheather, and hot in the hot, foul smelling and uncouth.13 The advocates of this school conceive-“There is no merit in almsgiving; sacrifice or offering; no result or ripening of good or evil deeds. There is no passing from this world to the next." No benefit accrues from the service of father or mother. There is no after-life, and there are no ascetics or Brāhmaṇas who have reached perfection on the right path, and who, having known and experienced this world and the world beyond, publish (their knowledge). Man is formed of the four elements;