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A Study in the Origins and Development of Jainism
the existence of paraloka. The point to be noted here is that the dissenter, who did not endorse the pivotal tenet of the tradition of a particular school, is called a nãstika. Contrary to it, one who had steadfast belief in the tradition is astika.
Following this line of argument, we can convincingly explain as to why the designation nãstika has been used to those who did not believe in the existence of soul. In the beginning centuries after the Charistian era, the theory of soul had received wide acceptance in India. The believers in this theory, as such, were called ãstikas and the non-believers as nãstikas. In this light, the use of the terms atmastitã and nãstikya by Kumarila Bhatta is rendered comprehensible. In the same strain we can understand as to why the God-believers were called ãstikas and the non-believers as nãstikas.
Thus, we can infer from the facts discussed above that the terms ästika and nãstika primarily meant believer and non-believer or dissenter respectively. With the change in the articles of belief and non-belief in course of religio-philosophic development, the connotatios of the terms astika and nästika also changed.
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1. Aştãdhyāyi - Panini - 4.460.
2.
Paraloka astiti yasyamatiḥ saḥ ãstikaḥ tadvipari to nãstikaḥ-Kãsikā Manusmriti - 2.11.
3.
4.
Manusmriti - 4.163.
5.
Majjhima - nikaya 2.2.10 - Majjhim - nikaya Trans. Rahul Sãńkṛityāyan 2nd edition p. 142
Ślokavārtika - Atmavada - 148; See Dharmasastra Ka Itihasa Vol. V. P. 120 fn.
6.
7.
Ślokavārtika 3.65.
8. Astikyam śraddhanata paramarthesvagamarthesu- Śamkara Astikaḥ śraddhāsch - Yagyavalkya Smriti 1.268.
9.
10.
Atharva-veda II 14.3; V.30.11
11. Atharvaveda XII 4.36.
