Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

Page 13

STUDIES IN JAINISM
his view under adhicca-samuppada (fortuitous origin), referred to in the Brahmajäla-Sutta, i.e. Ahetuvāda. The Buddha's teaching alone is said to be Hetuvāda, whereas that of others is Ahetuvāda.
In the Anguttara Nikaya,' we find two Lokāyatika Brāhmaṇas stating to the Buddha that Püraņa Kassapa asserts himself to be always in possession of ñanadassana (introspective knowledge), while walking or staying etc., and that he perceives the finite world through infinite knowledge (anantena nanena antavantam lokam jānam), while they attribute to Nigantha the theory of perceiving the finite world through finite knowledge. In another passage, 10 the Buddha is said to have represented Kassapa, along with the other heretic teachers, as possessing the power of telling that a particular dead person was reborn in a certain place. Ananda ascribes to him Makkhali Gosāla's doctrine of six classes of human beings (chalābhijātiyo}, such as kaņhabhijäti (black class of being), nilābhijati (blue class of being), etc., which evidently shows that Ananda made a mess of the doctrines of Gosāla and Kassapa."2
II. PAKUDHA KACCAYANA (THE SECT OF AŅUVADINS)
According to the Buddhist records, Pakudha Kaccāyana (Prakruddha Kātyāyana) was one of the six heretic teachers (titthiyas). He was a leader of some religious body and was held in great esteem by the people of the time. Buddhaghosa says that Pakudha is his personal name and Kaccāyana his family (gotra) name. The term 'pakudha' has been traditionally interpreted as 'prakruddha' (furious). This interpretation is supported by another reading 'prakruddha' in the Sumangala-vilāsini.13 Its alternative form is
8. H. Ui says that Gosāla's opinion is referred to in the Brahmajala
Sutta under adhicca-samuppannika (op.cit., p.22, f.n. 1). 9. IV. pp. 428-29. 10. Samyutta Nikaya, IV. p.398. 11. Anguttara Nikaya, III. p.383-84. 12. The Ni lakeci (Nilakesi), a jaina treatise in Tamil, tells us that Gosāla
also had the title “Purana'. See N.A. Sastri, 'Āṣīvakas', Journal of
Sri Venkateshwara Oriental Institute (Tirupati, 1941), p.418. 13. Published by Pali Text Society, p.144.