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INATĀDHARMAKATHA (NÄYADHAMMAKAHÃO)
41
is the principle of self-control by which the influx of sins is checked. It is an aspect of tapas.
The doctrine of indiyajavanijja and no-indiyajavanijja 1 is expounded to Suka in the fifth ajjhuyaņa. The former speaks of the stage when the senses out of their own accord come under perfect control and thus they cannot function according to the sweet will of the agent. But the latter is far more superior to this. It is the stage when passion, illusion, attachment and the like are totally brought under control. This is possible only when the senses cease to function altogether. Some of the Samkhya-yoga teachers are also found to hold similar views (Yogu-bhūsyu, ii, 55).
From the fifth aghayana we learn that the mendicant Suka was initiated into the Jaina faith. He with his one thousand followers was an adherent of Sāmkhya and practised the five kinds of restraints and observances having purification (śaucu) as the basis of his cult (samkhasamae laddhatthe pamcayama pomicaniyamayuttam soyanūlam). Once he happened to roam with his followers in the vicinity of the town of Sogamdhiyā where lived a rich man named Sudamsana. The mendicant expounded his own doctrine to hin thus, Just listen Sudamsana, our religion is based upon purification (sauca) which again is of two kinds: (1) dravyasauca and (2) bhāraśauca. The former is to be practised by earth and water, while the latter is to be done by the aid of kusagrass and by citing some mantras (amham soyamülae dhamme panṇatte ... mamtehi ya).3 By observing these two purifications one may easily reach heaven (avigghenam saggam gacchati).4
Our text refers to a bare outline of Sāņkhya doctrine. The above-mentioned yamas, niyamas (sauca only forming an aspect of the latter) are enumerated and explained in the system of Patañjali (ii, 30, 32). They are only held to be the means of practising Yoga which again helps one to attain samādhi or meditation.
Sudamsana became a follower of Suka. Once he happened to meet Thāvaccāputta, a follower of Mahāvīra. A long dialogue took place between them, in which the socalled Sāmkhya view was criticized by Thāvaccāputta and the Jaina view was expounded. The question put before the Jaina teacher is interesting. It is as follows: 'Well, Sir, are you one, two or many; are you eternal and immutable, or subject to change and decay ? (ege bhavam duve bhavam ...
1 Ibid., p. 76. 3 Ibid., p. 73.
2 Ibid., p. 73. 4 Ibid., p. 74.
