JOHANNES BRONKHORST¯ IVIKAS THE RIDDLE OF THE JAINAS AND AJ¯ IN EARLY BUDDHIST LITERATURE ¯ ı Early Buddhist literature1 is acquainted with both Jainas and Aj¯vikas. ¯ı It calls the former nirgrantha, Pa. nigan.tha,2 and the latter aj¯vika or . 3 The former are sometimes presented as followers of Nigantha ¯ı aj¯vaka. .. a a a N¯taputta or N¯thaputta, who has been identified as Vardham¯na, ˙ a ı ı better known as Mah¯v¯ra, the last t¯rthankara of the Jainas; the name a a ı a N¯taputta corresponds to Ardham¯gadh¯ N¯yaputta, known from the earliest surviving canonical texts of Jainism.4 The latter are presented ´ a a in (Svet¯mbara) Jaina canonical literature as the followers of Gos¯la ˙ a Mankhaliputta, identified by modern scholars with the Makkhali Gos¯la whose views are reported in Buddhist literature. By combining data found in the Jaina and in the Buddhist canon, scholars have tried to ¯ ı reconstitute the ideas which belonged to the early Jainas and Aj¯vikas. Scholars rarely seem to have addressed the question what picture arises if one bases oneself exclusively on Buddhist literature.5 What ¯ ı image did the early Buddhists have of the Jainas and Aj¯vikas, or perhaps: what information about these movements did they preserve in their oldest texts? This question is legitimate, for there is no guarantee that the ideas current among the Buddhists were necessarily accurate; alternatively, they may preserve memories that are older than anything found in the Jaina canon. Either way they may deviate from the pictures preserved in the early Jaina texts. ¯ ı a Consider first the Aj¯vikas. The P¯li canon repeatedly mentions one or several of them. Least informative are the passages that do not tell us anything about the life-style of the person or persons concerned. Among these we may count those that recount the encounter of the Buddha soon ¯ ı after his enlightenment with an Aj¯vika called Upaka.6 They occur in a almost identical form in the Majjhima Nik¯ya (MN I.170–171; II.93–94, a fully printed NDPS vol. 2 pp. 336–337) and in the Mah¯vagga (Vin I.8), and tell us nothing beyond the fact that Upaka was, precisely, an ¯ ı ¯ ı Aj¯vika. The same is true of the Aj¯vika Panduputta (MN I.31–32), and .. ¯ ¯vika carrying a mandara flower who informs Mah¯-Kassapa ¯ a of the Ajı 7 The Suttanip¯ta of the death of the Buddha (DN II.162; Vin II.284). a ¯ ı mentions Aj¯vikas and Niganthas and qualifies them as “argumentative .. Journal of Indian Philosophy 28: 511–529, 2000. c 2000 Kluwer Academic Publishers. Printed in the Netherlands. 11 in place of [the] religion based on Four Vows. who wore clothes.9. In ˙ the Suttavibhanga (Vin III. a follower of P¯r´va. but the outcome is the same: they are mistaken ¯ ı ¯ı for Aj¯vikas. Vin II. tr. This evidence comes from the Jaina canon. naggasamana. The ¯ ı ¯ ı ¯ ¯vakasavaka “lay disciple of Aj¯vikas / of the Aj¯vikas” is used a ¯ term ajı few times (AN I. which describes a few encounters between followers of as a ı P¯r´va and those of Mah¯v¯ra. but leaves it at that. had taken off their clothes to let the rain cool their naked bodies.135 f. ¯ ı A feature of the Aj¯vikas that is repeatedly stressed is their nakedness. A servant girl. impression that the expression is used to refer to naked ascetics in general.290 f. a The Mah¯vagga (Vin I. It is not surprising that the commentator Buddhaghosa more than once explains ¯ ı the term “Aj¯vika” as “naked ascetics” (naggapabbajita. rather than to any particular movement. to refresh themselves.8 This raises the following important question.151). Passages like these do indeed create the . ¯ ı Other passages make clear that Aj¯vikas could have followers.) tells the charming story of disciples of the Buddha who. and practised it. and the followers a ı of Mah¯v¯ra. 165. . questions the Jaina Elders and subsequently “accepted the religion based on Five Vows.130.10 One of those encounters is described ˜ a a a aa in Viy¯hapannatti (Vy¯khy¯prajnapti) I. it will be useful to consider the evidence which allows us to conclude that there were indeed two a ı groups of Jainas at the time of Mah¯v¯ra. This appears to be the case in the Suttavibhanga (Vin IV. mistakes them for Aj¯vikas.512 JOHANNES BRONKHORST ¯ ¯ ı ¯ sectarians” (Sn 381: titthiya vadas¯la. Mp III.211 f. sent to invite ¯ ı Buddhists but seeing only naked men.91–92) where the Buddha forbids giving food to naked ascetics ¯ ı (acelaka): the introductory story speaks of Aj¯vikas instead. .) monks find themselves naked as a result of a robbery. III. with pratikramana added. He led for long years the life of a monk in the order. The terms aj¯vaka and acelaka seem occasionally used ˙ as synonyms.).9 so that the Jainas mentioned in the Buddhist canon are primarily followers of as P¯r´va? Before trying to answer this question. We know that at the a ı time of the historical Buddha and of Mah¯v¯ra there were two kinds as of Jainas: the followers of P¯r´va.334.217. 1984: 64). Norman. who were naked. where K¯l¯sa Vesiyaputta aa s as (K¯l¯sya Vai´ikaputra). Ps I. Is it possible that the early Buddhists ¯ ı included the naked Jainas in their general category of Aj¯vikas.74). The fact that a blood˜¯ ¯ a relation (nati salohito) of king Bimbis¯ra is stated to have gone forth ¯ ı ¯ ı ¯ı among (the) Aj¯vikas (aj¯vakesu pabbajito) confirms that the Aj¯vikas constituted one or more groups of religious wanderers (Vin IV. but that of the great sage P¯r´va allows an 15 We learn from this that there were two. butchers of pigs. a pupil of this chapter Ke´in. was a naked. world-relinquishing. a white one. and others who follow a cruel occupation. . giving up his robe. prison-keepers. This . and specifies that “the Law taught by a as Vardham¯na forbids clothes.12 That five vows and nudity are the marks that distinguished the followers of Mah¯v¯ra from those a ı as a of P¯r´va is clear from the 23rd chapter of the Uttar¯dhyayana. In 13 a follower of P¯r´va. deerstalkers. a .19 As a rule nothing is said about their outward appearance.¯ IVIKAS JAINAS AND AJ¯ 513 and as a monk. . The supremely white [ascetics] (acelaka). houseless ¯ [sage]. or the as Law taught by Vardham¯na. a blue one. It occurs in 20 ˙ a the Anguttara Nik¯ya and reads: ¯ . Kisa Sankicca. executioners. fishermen. after that time he walked about naked. engage in the following shared reflection:14 Is our Law the right one. . The blue class: Buddhist monks who live as thieves.” The Jainas in the Buddhist canon are never presented as being naked. . decided not to wear “that piece of cloth”. thieves. or the other? (11) The Law as taught by the great sage P¯r´va. or is the other Law the right one? are our conduct and doctrines right. Since that time the Venerable One. and a supremely white one. and accepted the alms in the hollow of his hand. ha) who wear a single garment. a green one. a red one. i. or that which [allows] an under and upper garment? . s as a Vardham¯na. while the followers of the latter recognised five restraints a ı and wore no clothes. differences between the teachings of P¯r´va and ¯v¯ra: the followers of the former recognised four restraints and Maha ı wore clothes.21 The red class: Jainas (nigan. The Ac¯r¯nga ¯tra describes how the Venerable Ascetic (samane bhagavam). . (13) The ensuing discussion confirms that P¯r´va recognises four vows. as and perhaps only two. ¯ Purana Kassapa has made known six classes (abhijati) of mankind: a black one. The black class: butchers of sheep. ¯ [refusing of dress] is in accordance with his doctrine. which recognises but four vows. ”.” And the so-called17 Kalpa-Sutra states:18 “The Venerable Ascetic a ı Mah¯v¯ra for a year and a month wore clothes. . as a Vardham¯na five (Utt 23. hunters. Makkhali Gos¯la.e. which enjoins five vows? (12) a The Law which forbids clothes [for a monk]. . The white class: Aj¯ ˙ class: Nanda Vaccha.t The green class: house-holders who wear white cloths and are lay disciples of naked ¯ ıvikas of both sexes. For a year and a month he did not leave off his robe. he remained nude . He had crossed [the samsara] for the rest of his life. fowlers. but ¯ ı at least one passage contrasts them with naked Aj¯vikas.23). The lines concerned read:16 “ ‘I shall not cover myself with that robe in that winter’. Su . . and believers in karma and [the efficiency of] works. and Gautama. . under and upper garment”. The nakedness of Mah¯v¯ra and his followers finds ¯ a a˙ further confirmation in some other passages of their canon. a ı presumably Mah¯v¯ra. describe the lay followers of the Buddha (e. Makkhali Gos¯la.22 ¯ ı these by Aj¯vikas who wear no clothes at all. It seems likely that in this passage. DN III. across a stick. Lay disciples of naked ¯ ı monks rank between Jainas and Aj¯vikas. higher than Jainas. acelaka is to be understood as a ¯ı synonym of aj¯vaka. from where flies are buzzing. but on two counts from the followers of Mah¯v¯ra: they wore clothes and followed four rather than five vows or restraints. across a pestle. They a go naked. not stopping when asked. from two eating together. rejecting conventions. on two saucerfuls a day . the same three individuals characterised here as constituting the supremely white class. to two morsels . It confirms our earlier ¯ ı observation concerning the strong link between Aj¯vikas and nakedness. . If we wish to check our hypothesis to the extent possible we have as to keep in mind that the followers of P¯r´va distinguished themselves a ı not just on one. in the following passage which is put in the mouth of Saccaka the Nigantha’s son:23 . once every two days . there are. i.514 JOHANNES BRONKHORST This passage is interesting for various reasons. as it is to . they do not accept food brought or food specially made or an invitation to a meal.e. MN II. For our present purposes it is particularly interesting to see that the ˙ a Jainas are described in the above passage from the Anguttara Nik¯ya as “wearing a single garment” and therefore as not being naked. not coming when asked.g. from a bowl. ˙ Well. They take food once a day.24 This supports our conjecture that the Jainas mentioned in the early as Buddhist texts are primarily the followers of P¯r´va. if this conjecture is correct. The development that can be discerned from class two to class five is one of increasing nakedness. What was the position of the Jainas depicted in the Buddhist canon? . wine or fermented brew.37). they keep to two houses. to one morsel.. The followers of a ı Mah¯v¯ra. once every seven days. They keep to one house. from where food is advertised to be distributed. Interestingly. . or respect for nakedness.. . . across a threshold.g. . Buddhist monks are in this respect exceeded by Jainas who wear just one garment. they keep to seven houses. for example. to seven morsels. they receive nothing from a pot. on seven saucerfuls a day. from where a dog is waiting. from a woman giving suck. Nanda Vaccha. might then be included among ¯ ı the Aj¯vikas. from a pregnant woman. . The fact that the lay disciples of the naked ascetics are ¯ ¯ described as wearing white clothes (odatavasana) does not conflict with this hypothesis: exactly the same term is elsewhere used to describe a the lay followers of Nigantha N¯taputta (e. They live on one saucerful a day.244). from a woman lying with a man. licking their hands. and so on up to once every fortnight. they drink no liquor. too. Kisa Sankicca. they dwell pursuing the practice of taking food at stated intervals.. they accept no fish or meat. are presented as naked in the a a Mah¯saccaka Sutta of the Majjhima Nik¯ya. characterises Nigantha N¯taputta a a . .. has not been given” ¯ ¯ ¯. . ¯ ¯ ¯ [1] savvao panativayao veramanam “Abstaining from all killing” . Regarding the meaning of bahiddhadana there is some difference of opinion. ¯ ¯. 160 (799)).. ). . ‘a decent term for 28 Thus it is P¯sa’s third vow that copulation (the delivery of sperm)’. . as Abhayadeva adds. the accepting of things not belonging to the monk’s standard outfit. ¯ . thus the Nigantha is called .” as How are the four restraints of P¯r´va enumerated in the Jaina texts? The Th¯namga (which qualifies them as taught by “the twenty-two . . ¯ ¯. Hermann Jacobi noticed. ¯ ¯ ¯ ¯ taken as bahirdhadana and commented as ‘accepting (adana) from outside’.e.. . W. . . i. . And as far as a Nigantha is bound by this fourfold restraint. too. enclosed by all curbs. ¯ [3] savvao adinnadanao veramanam “Abstaining from all taking what . 115): “[The four restraints of the S¯mannaphala Sutta] do not represent the genuine Jain teaching but seem to parody it in punning form. Rhys Davids (1899: 75 n. .. Thus. This prohibition is said to include the ‘possession’ of a a as female individual. ¯ı (var¯).¯ IVIKAS JAINAS AND AJ¯ 515 a ˜˜ ı a The S¯mannaphala Sutta of the D¯gha Nik¯ya attributes the following a views to Nigantha N¯taputta:25 . Leumann sees expressed in bahiddha-dana (sic). What four? He is curbed by all curbs . self-established. . that the fourfold a ı restraint here attributed to Mah¯v¯ra and his followers really belonged a ı as to Mah¯v¯ra’s predecessor P¯r´va. P¯sa’s (= P¯r´va’s) fourth a ı commandment would correspond with Mah¯v¯ra’s both fourth and fifth (sexual abstention and non-possession .. and claimed by all curbs.66). . a a ı corresponds with both the third and fifth of Mah¯v¯ra’s including . T. ¯ ¯ as well bound by a fourfold restraint (catuyamasusamvuta. It is true that the specification of a ˜˜ these restraints in the S¯mannaphala Sutta does not agree with what we learn from the Jaina canonical texts. Schubring (1962: 30) resumes the situation as follows: “The ¯ ¯ . 1) concluded from this that these restraints were not intended to represent the four vows kept by the followers of P¯r´va.27 The former of these two ¯ ¯. arhats in the middle except for the first and the last one” enumerates them as follows:26 ¯ ¯. cleared by all curbs. self-controlled. self-perfected. It seems as however safer to agree with Maurice Walshe where he states (1987: a ˜˜ 545 n. a. . ¯ ¯ ¯ ¯ [2] savvao musavayao veramanam “Abstaining from all lying” . a Nigantha is bound by a fourfold restraint. SN I. ¯ [4] savvao bahiddhadanao veramanam. . . A Sutta of the Samyutta Nik¯ya. . already in 1880 (p. word [bahiddhadana] by [Abhayadeva’s Sth¯n¯ngavrtti] 202 a is a a˙ . . ¯ ¯ . looses most of its force in ı a the light of another Buddhist passage. with the proviso however ¯r´va’s restraints – the one that uses the expression that one of Pa s ¯ ¯. 1987: 390): (i) he does not harm a living being. who follows the path of the Buddha. [b] Whosoever taketh what is not given..516 JOHANNES BRONKHORST prohibition of any appropriation other than by gift as well as by acquisition. lematic expression bahiddhadana. The Buddhist ˙ a Sankha Sutta of the Samyutta Nik¯ya attributes the following doctrine . which is not strong in itself. ˙ Against this the following objection might be raised. [c] whosoever acts wrongly in respect of sensual passion. bahiddhadana – be interpreted in a sexual sense. The Udumbarika-S¯han¯da Sutta ¯ ¯ ı a of the D¯gha Nik¯ya uses the expression catuyamasamvarasamvuto . Asibandhakaputta.¯ . (iv) na bhavitam asimsati. as This agrees with the four restraints of P¯r´va. does not approve of such harming.31 This objection. ¯ ¯. na panam atipatayato ˜˜ samanunno hoti. [a] Whosoever slayeth a living creature. or cause it to be taken. viz. na adinnam adiyato . ¯ ¯ . – all such go to the Woeful Lot. ¯ . . ˜ samanun This has been translated (Walshe. na adinnam adiyapeti. – all such go to the Woeful Lot. [d] whoseover tells lies. na panam atipatayati. ..29 it will be useful to draw some other passages from the Buddhist canon into the picture. ¯ ˜˜ samanunno hoti. or approve of such taking. does not cause a living being to be harmed. (ii) na adinnam adiyati. The four restraints are specified thus:32 ¯. ˜˜ samanunnato hoti. ¯ ¯ ¯ (iii) na musa bhanati. (ii) he does not take what is not given. na bhavitam asimsapeti. ¯taputta:30 (dhamma) to Nigantha Na . with the exception of the one that can only be kept by a monk: apariggaha “possessionlessness”. ¯ ¯ . to Purgatory. ¯ ¯ ¯ .” Rather than concentrating on the possible explanations of the prob¯ ¯. ¯ (i) na panam atipapeti. ¯ ¯. “restrained by the four restraints” in connection with a hypothetical ideal ascetic. na bhavitam asimsato ˜no hoti. a ı they are really the five vows of Mah¯v¯ra. The Sankha Sutta enumerates the above four points for the benefit of a lay follower of the Niganthas. . na musa bhanato . na musa bhanapeti. It might be maintained that . to Purgatory. ]39 Our hypothesis to the extent that the early Buddhists used the term ¯ ı Aj¯vika to refer to all naked religious wanderers. including the Jainas a ı who followed Mah¯v¯ra. and who may have followed one or more specific teachers and shared among themselves a specific school doctrine. or approve of such lying. whose views had not yet reached their final form. if he didn’t. though contemporary with the Buddha. his disciples. but that the early Buddhists were aware of the exact meaning as of the four restraints of the followers of P¯r´va.33 However. or cause a lie to be told. cause others to do so.34 Alternatively. or approve of such craving. some modern scholars. Once again. too. (iv) he does not crave for sense-pleasures. it allows of the interpretation given in the ¯ ¯. for several a Buddhist Suttas mention N¯taputta’s death and the Buddha’s comments 37 In spite of this. and only came to be looked upon as such in relatively later parts of the Jaina canon. We may therefore conclude. This may be a mistake on the part of the Buddhists. as This.35 [The question whether Mah¯v¯ra died before the Buddha may be a ı considered relevant in this context. After all..36 At first sight this conjecture – that Mah¯v¯ra survived the Buddha for some time – has little to recommend itself. during the latter’s a ı life time. does not exclude that there may have been “real” ¯ ı Aj¯vikas. a younger contemporary. we do not as need this hypothesis to explain the teachings of P¯r´va in association with the Nirgranthas.38 Whatever the truth in this matter. one might consider the possibility – suggested by Mette a a ı (1991: 134) – that N¯taputta and Mah¯v¯ra were not one and the same person. translation. this point of view has been maintained by upon it. not only that bahiddhadana in the Jaina texts is (also?) to be understood in the sense “sexual intercourse”.¯ IVIKAS JAINAS AND AJ¯ 517 (iii) he does not tell a lie. if it can be accepted – as has been argued so far a ı – that the followers of Mah¯v¯ra were included under the more general ¯ ı denomination of Aj¯vikas. is obviously a variant of the four restraints of P¯r´va. we may then be led to believe that he was. wanderers who used this expression to refer to themselves.40 The passage studied above mentions the names of three individuals who together constituted . it is the last item on the list that causes difficulties of interpretation. We can conclude from what precedes that the early Buddhists knew as a P¯r´va’s four restraints but attributed them to Nigantha N¯taputta and . or had not yet gained currency. This seems confirmed by the concluding remarks of a the Sandaka-Sutta of the Majjhima Nik¯ya (no. In combination with the fact that Sandaka. the remaining characteristics – baldness. as we have seen. It is tempting to identify this ¯ paribbajaka Vaccha who is so obviously concerned with the fate of the ¯ ı Aj¯vikas with Nanda Vaccha. 76). It is yet among these that we find a a position that is elsewhere in the canon attributed to Nigantha N¯taputta. or even exclusively. It is not. A further confirmation may – but this is much less certain – be found in the Tevijja-Vacchagotta-Sutta of the Majjhima Nik¯ya (no. ¯ That is to say. the answer is. namely.. The Sandaka Sutta.518 JOHANNES BRONKHORST ˙ the “supremely white class”: Nanda Vaccha. ¯ ı Vaccha asks whether there is any Aj¯vika who. to exert himself in the squatting posture.483). a 71). mentioned above.” Nakedness. is in the Buddhist ¯ ı texts primarily. It ¯ contains a sermon addressed by Ananda to the wanderer Sandaka. as we have seen. Kisa Sankicca. mentions the ¯ ı Aj¯vikas at the end of this Sutta. . however. on the dissolution of the body. It is at least conceivable that these were the recognized saints of a ¯ ı the “real” Aj¯vikas. Makkhali Gos¯la. Kisa Sankicca. of course. squatting. four are attributed to naked ascetics. and These Aj¯ ˙ they recognise only three emancipated ones. and to pull out his hair and beard. ¯ At Sandaka’s request Ananda enumerates four “ways that negate the ¯ living of the holy life” (abrahmacariyavasa) and four “kinds of holy ¯ ani brahmacariyani). those mothers’ dead sons. Here the wanderer ¯ (paribbajaka)41 Sandaka is reported as stating:42 ¯ ıvikas. ¯ and Makkhali Gosala. laud themselves and disparage others. the remaining four are not. associated with the Aj¯vikas. has made an end to suffering or has gone to heaven. merits further attention. This sermon (as do some other sermons) presents a wandering ¯ ascetic (paribbajaka)43 belonging to the Vaccha clan (vacchagotta) whose personal name is not given but who is addressed as Vaccha. from among the eight positions described by Ananda. it seems justified to think that the . certain that the Sutta has to be understood in this manner. negative (MN I. to be bald. Nanda Vaccha.44 The four ¯ ¯ life without consolation” (anassasik “ways that negate the living of the holy life” are each followed by these comments:45 “But it is superfluous for this good teacher to go about naked. This particular Sutta would then have to be understood as an attempt by the Buddhists to claim for themselves (Vaccha is converted in the very next Sutta) one of the leaders of the ¯ ı Aj¯vikas. pulling out hair and beard – are found among the latter as well. The then following four “kinds of holy life without consolation” are not commented upon in this manner. and never with the Jainas. a a Makkhali Gos¯la46 and Pakudha Kacc¯yana respectively. Ananda begins the second part of his exposition 49 with the words: Here. ı a Sutta of the D¯gha Nik¯ya to Ajita Kesakambalin. this does not ¯ ı necessarily mean that they all belonged to the “real” Aj¯vikas. he gets no almsfood. This cannot but be meant as a criticism of the claimed omniscience. in the following passage:53 When he is questioned: ‘How is this?’ he replies: ‘I had to enter an empty house. Interestingly. a wild horse. Sandaka. he asks the name of a village or a town.51 However. I had to ask the name and clan of a woman or a man. These a ˜˜ positions are identical with the positions attributed in the S¯mannaphala ¯ . confirms our earlier conclusion that the Jainas are not counted among ¯ the naked ascetics. a wild bull. it introduces each of them with the words:47 “Here some teacher holds such a doctrine and view as this”. he meets with a wild elephant.¯ IVIKAS JAINAS AND AJ¯ 519 ¯ four “ways that negate the living of the holy life” (abrahmacariyavasa) ¯ ı are here presented as positions belonging to Aj¯vikas. I had to meet with a wild elephant. that is why I asked. a dog bites him. a wild bull.50 Omniscience is.’ This passage literally repeats the words attributed to Nigantha N¯taputta a . I had to be bitten by a dog..’ It does not require much reflection to see that for someone who claims omniscience there can hardly be another way but this to explain his . some teacher claims to be omniscient and all-seeing. the first “kind of holy life without consola¯ tion” is followed by a sequel that is particularly interesting. of course. I had to get no almsfood. Ananda first criticises the claim to omniscience of the anonymous teacher by saying:52 He enters an empty house. he asks the name and clan of a woman or a man. that is why I met with them. Purana Kassapa. I had to ask the name of a villager or a town and the way to go there. a wild horse.. that is why I entered it. to have complete knowledge and vision thus: ‘Whether I am walking or standing or sleeping or awake. that is why I did not get any. that is why I was bitten. Among the then following four “kinds of holy life without consola¯ ¯ ¯ tion” (anassasikani brahmacariyani) we find a position that is elsewhere explicitly associated with the Jaina leader Nigantha N¯taputta. ¯ by his disciples in the Culadukkhakkhandha Sutta of the Majjhima Nik¯ya. the teacher concerned is allowed to reply to this criticism. that is why I asked. an important theme in the Jaina a canonical texts. which should be able to avoid all these futile or disagreeable events. The Sandaka Sutta does not attribute them to anyone in particular. knowledge and vision are continuously and uninterruptedly present to me. and the way to go there.48 This a . The similarity between ´ ¯ ¯ the six “colours of the soul” (lesya) of the Jainas and the six abhijatis ¯ ¯vikas has often been commented upon. It might even be maintained that it is practically impossible for a human teacher to seriously claim omniscience without at the same time maintaining that human behaviour. It is not commonly associated with of “real” Ajı the Jainas. but was rather determined by a pre-existing set of rules. or elephants and other wild animals that cross his way? Strict determinism is not normally associated with Jainism. Strict determinism makes even an omniscient person behave like an ordinary one. A self-proclaimed omniscient person who enters an empty house for alms should have known beforehand that the house is empty.54 It does not really of the Ajı ¯ ı matter here whether Jainism borrowed these notions from Aj¯vikism (as has often been maintained). or both from a common source. leaving the impression that he finds this reply totally unconvincing and ridiculous. ¯ Ananda does not react to the reply of the omniscient teacher. However. The omniscient person entered the empty house because he had to enter it. it would seem) to resolve the . would not ¯ ı be the only feature it shared with Aj¯vikism. so why does he enter it? The only justification possible would be to maintain that this particular excursion had not been inspired by the incorrect belief that there were people in the house. With the subsequent idealisation of the omniscient sages of Jainism. but the present passage from the Sandaka Sutta shows that it may very well have been part of the early teachings of this religion. determinism may have started to be felt as a limitation to the power of a Jina. including his own. This shared feature can be taken as an indication that there may have been others. elements of behaviour that might be taken to be in conflict with their omniscience disappeared. as we have seen. if it did indeed characterise early Jainism. it is no more ridiculous than the idea of omniscience. probably one of the saints ¯ ¯vikism. or vice-versa. What is more. Determinism may have been one of them. How else would he account for his mishaps. One might conjecture that determinism had an important role to play a ı in the days when Mah¯v¯ra was still alive and in the then following period during which the human behaviour. of the omniscient leaders of Jainism were still part of collective memory. and with them the need for determinism as a means to explain them. Determinism. including errors. is subject to deterministic rules. and again it is not necessary (nor indeed possible. It is a a feature of the teachings of Makkhali Gos¯la. whether in the form of absence of almsfood and biting dogs.520 JOHANNES BRONKHORST misadventures to a sceptical critic. Instead we find terms such as Nayaputta.v.t . suggested above. in spite of PTC s. . it is still open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in the canonical and other books of the present Jainas. see below. The feature they all shared was nakedness. which is the term I am not directly quoting the texts. the word which ¯ gives Jainism its name. 1895: xv: “. a˙ oldest texts never use the term ’fordmaker’ and very seldom jina.t . I will always use ‘Aj¯ that has become current. . one passage in the Buddhist canon suggests that the doctrinal position of the early Jainas may have ¯ ı been less distinct from that of the “real” Aj¯vikas than has often been supposed. No attempt has been a made to include Buddhist canonical passages preserved in other languages. all available information about the Niganthas. Dundas. . NOTES 1 This article confines itself to the Buddhist canon in P¯li. .tha: “nis-ganthi . ¯ ı It seems likely that the Jainas (nirgrantha) and Aj¯vikas mentioned in the Buddhist canon are not simply two distinct and clearly delineated religious movements that existed at the time of the historical Buddha. .t niggan. Our reflections lead us to the following tentative two-fold conclusion. Adelheid Mette has made the suggestion that these different names and epithets did not necessarily refer to one and the same person in earliest Jainism. may have made the latter doctrine particularly attractive for all self-proclaimed Jinas. as the oldest witnesses we can summon. ‘son of the N¯yas’.. Jn¯tr. called in Sanskrit ˜a . it may be desirable to collect from the published Buddhist works. Furthermore. 4 Cp. or underwent a great change up to the time of the composition of the Siddh¯nta. nigan. Does this explain the question mark at PTSD s. the . In order to come nearer the solution of this a question. The term Aj¯vika may have been used for more than just one religious movement. The link between omniscience and determinism. 5 An exception is Jacobi. “nigan. and a ı may indeed have covered the followers of Mah¯v¯ra beside “real” ¯ ı Aj¯vikas and various other religious wanderers. a an obscure expression which seems to refer to Mah¯v¯ a ıra’s clan. ha. .. but this may have been the only feature they all had in common. is the customary (correct?) etym. all the more so since it occurs in the title of Basham’s important book on the topic (1951). is unknown in the first book of the Ac¯r¯nga. Dhaky. 2 The PTS edition never seems to have niggan.”? 3 ¯ı The P¯li canon (at least the PTS edition) more often uses the term aj¯vaka. a position which was eminently useful to explain the human shortcomings of their “omniscient” leaders. while occurring in the first book a ıra ¯ a a˙ ¯ of the Sutrakrt¯nga. 1991. . and the name by which he is known in early Buddhist writings . ha and .v. Where a ¯ ıvika’. . ha”. . 1992: 22 (diacritics and emphases added): ”There is no knowledge of Mah¯v¯ a ıra’s given name Vardham¯na in the earliest stratum of the biography and a the use of the epithet Mah¯v¯ as a personal name. . ¯ ı The situation may have been more complicated. Both may have adhered to a strict determinism.¯ IVIKAS JAINAS AND AJ¯ 521 question who borrowed from whom. ” Cp. On the other hand. . ı ¯ ¯ ¯ ¯. 1. PPN I p. . see Winternitz. 12 Viy 1. . 8 This does not need to be in conflict with Basham’s (1951: 107) observation to the extent that “[i]n later time the rule of nudity does not seem to have been regularly ¯ ıvikas]”. Bombay p.1. . .865 (ed. . ¯ ¯ . 14 Utt 23. Lalwani) p. not help to arrive at a correct interpretations of these categories. Delhi p. .11–13 (ed.847–849 (ed. 1.thas. 7 ¯ ıvika.29 (ed. . Sen. Some parallel versions do not specify that Upaka is an Aj¯ Recherches I p. 18 ¯ ¯ ı Kalpa Sutra (ed. a in the following words: “Unlike the Acelakas. . . Cp. Ladnun p. . . c¯varadhar¯ hoththa/ tena param acele pani-padiggahie . Some parallel versions do not record that the person with the flower is an Aj¯ ¯ ıvikas without further specifications are see Bareau. Mette (1991: 134) draws attention to the fact that P¯r´va may once have been looked upon as the proclaimer as of Uttar¯dhyayana 6. see Freiberger. . . . Niganth¯ paraphrases Dhp-a III.1. ¯ ¯ ¯ . Kesi. Bombay p. Recherches II. ed. a 11 On pratikramana see Bruhn. . sahhiya-masam java . DPPN II p. . desio vaddhamanena pasena ya ¯ ¯ mahajasa. . tr. Charpentier p.300 (ed. 23.2 pp.has are described as shameless (ahirika) at AN V. ¯ . ¯ ¯ı na rikk’asi vatthagam bhagavam . Bombay p. Leipzig.v.255&257 a ¯ ¯ ˘ (ed. . . 210): acelago ya jo dhammo jo imo santaruttaro. ¯. . 171). 200 s. Tr. Lalwani. 155 f. . 72). . ¯ Jacobi. ed.ı pasena ya mahamun¯// acelao ya jo dhammo jo imo santaruttaro. . ed. ¯ . . . 89): ‘no c’ev’ imena vatthenam p¯hissami tamsi hemante’ – se parae . 1895: 119 f. 17 For a description of this text and its position in the Jaina canon.” See also Mette’s suggestion regarding the identity of N¯taputta and Mah¯v¯ a a ıra mentioned below. . . seven ekasatas and seven paribbajakas – does . hae k¯rai naggabhave. ¯ . dhammam uvasampajjitta nam viharati/ tae nam se kalasavesiyaputte anagare bahuni . 1920: 309–310.t ¯ ı 1973–1985: I: 134.” He comes to the conclusion (p. xx): “It is . 1970: 85. ed. .9. ¯ . 16 ¯ Ay¯ra I.9. . Cp.v. sa va keris¯// caujjamo ya jo dhammo jo imo pamcasikkhio/ desio vaddhamanena ı . Ladnun p. ı . ¯ ¯ vasani samannapariyagam paunai paunitta jassat.9. [the Nigan. ¯ . not probable that the doctrines of the Jainas have undergone a great change in the interval between the quoted Buddhist records and the composition of the Jaina canon. avakahae. There can be no doubt that Ud p. samvaccharam sahiyam masam jam . tr. seven acelas. ¯. 64 s.. 10 See further Schubring.. ¯ ¯ı ¯ ¯. ı . 170. . 4.t does not change this. followed [by the Aj¯ 9 Another comparable general category (“Allgemeinbegriff ”) in the P¯li canon is a ¯ designated by the term paribbajaka. 64: samane bhagavam mahav¯re samvaccharam .432–433 (ed.9. 208): keriso va imo dhammo imo dhammo va keriso/ ayaradhammapan ih¯ ima va . seven nigan. . 65 – which mentions the presence of seven ¯.522 JOHANNES BRONKHORST their doctrines and religious practices. Ladnun p. Jacobi. they answered that their reason for wearing a garment was to prevent dust and dirt from falling into their . Charpentier p. 1884: 259–260. tr. 1962: 29. Deleu. 1. . ¯¯ ¯. ¯ ¯ ¯.224. 1884: 79.9. 15 Utt 23. .150 . ¯ jatilas. ˆ .23–24 ¯ ¯ ¯ ¯ (ed. 172). 1. 6 ¯ ıvika. 19 The fact that the Nigan. . 23.has] wore one garment. Aj¯ also mentioned Vin IV. see Bareau. Ladnun p. . ¯ . Bombay ¯ ¯ ¯ ¯ ¯ p. 172. 13 Mette (1991: 134) takes the name Ke´in (“possessing hair”) as a clue that P¯r´va’s s as disciples were not shaven headed. 1999: ch. 133). Jacobi. 1931: 42–43. 201).489–490 . 67): caujjamao dhammao pamcamahavvaiyam sapadikkamanam . Calcutta I p. acelae tao ca¯ tam vosajja vattham anagare. .t a covering in front. 72. 1997. . 218–219. ¯ . eyam khu anudhammiyam tassa. . But when praised for their modesty. . modified. .2&4 (ed. . v. ¯ ˜˜ ¯ ¯ AN III. 673. s. a a˙ ¯ a a˙ ¯ .tha ekasataka. ¯ ˜˜ ¯ ı ¯ ¯ ˜˜ ¯ ¯ ¯ ˜˜ ¯ ¯ ¯ ˜˜ ¯ pannatta.” 20 ¯ . ¯ . 24 It is intriguing that the Digambaras “describe Makkhali Gos¯la (called Makkadi a . . na dvinnam bhunjamananam. Ladnun p. ¯ ¯ ¯ ¯ na musalamantaram. ye va pan’anne pi keci ¯ ¯ ¯ . These are the practices of someone who tortures himself and purused the practice of torturing himself (puggalo ¯ ¯ attantapo attaparitapanuyogam anuyutto. . Cp.266 (ed. p. Te na kumbh¯mukha ı .tho sabba-var¯-varito ca hoti. ¯ ¯ ˜˜ ¯ ¯ ¯ ¯ kandakavuttika. .. ho catu-yama-samvara. . ˜ ¯ ¯ . with the Vrtti of Abhayadeva. . Sutta of the Majjhima Nik¯ya uses the same words to describe the ascetic practices a of the Buddha before his enlightenment (MN I. Evam . Sth¯n¯ngasutram and Samav¯y¯ngasutram. For even dust and dirt are actual individuals and endowed with the principle of life. 29 Cp. . .342. ¯ ˜˜ ¯ ¯ ¯ ¯ ¯ .. Ekissa pi dattiya yapenti. ¯ . sabba-var¯-phut. nigan.t ¯ na abhihatam na uddissakatam na nimantanam sadiyanti. ¯ parigrahas tayor dvandvaikatvam athava ad¯yata ity adanam parigrahyam vastu. 22 It is not clear why the Jainas are here described as wearing just one garment ¯.tho . n¯labhijati pannatta. . ¯ ¯ ca dharmopakaran am api bhavat¯ty ata aha: bahistat dharmopakaran ad bahir yad ı . Mette. habhadantika. na tit. Walshe. . Tr. ¯ ¯ ´. (ekasataka) where the followers of P¯r´va are allowed to wear an under and upper as garment. or Masayari) as a mendicant in the tradition of P¯r´va who wished to become one as of Mah¯v¯ a ıra’s ganadharas” (Jaini. hito hoti. na hy aparigrh¯ta yosid bhujyat[e]. ¯ ¯ ˜˜ ¯ ¯ ı ¯ ¯ı idam bhante puranena kassapena sukkabhijati pannatta: aj¯vaka aj¯vikiniyo. Iti evarupam addhamasikam pi pariyayabhattabhojananuyogam ˜a ¯ anuyutta viharant¯”ti. ¯ puranena kassapena lohitabhijati pannatta: nigan. Kiso Sankicco. . nigan. haliddabhijati pannatta. ¯ . na maccham. Bombay a. Ekahikam pi aharam aharenti. na payamanaya. 1979: 24–25 n. na dandamantaram.¯ ti. sattahi pi datt¯hi ı ı ı ¯ ¯ ¯ ¯ . dv¯hi pi datt¯hi yapenti. ye va pan’ anne pi keci kammavada kiriyavada. ¯ . Basham.57: . nigan.t . na yattha makkhika .¯ . 23 ˙ ¯ MN I. bahiddha.t ¯ ı sandasandacarin¯. . ˙ ¯ ¯ . .¯ iti.tho evam catu-yama-samvara-samvuto hoti. ¯ ¯ ı ¯ ¯ . hitatto cati. . ¯ ˙ ¯ ¯ na purisantaragataya. ¯ . Tatr’ idam bhante puranena kassapena n¯labhijati pannatta: bhikkhu ı¯ . nigan. . 57). na mamsam. lohitabhijati pannatta. ¯ ¯ ¯ . Makkhali Gosalo – ete hi ı . . 135: “bahirddhadanao”tti bahirddha: maithunam parigrahavisesah adanam ca . ¯ ¯ ˜˜ ¯ ¯ ¯ ˜˜ ¯ ¯ .1. see Basham. N¯namoli and Bodhi. ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ bho gotama acelaka muttacara hatthapalekhana. . ¯ ¯ ˜˜ ¯ ¯. . . ho gatatto ca yatatto ca . ¯ ¯ ˜˜ ¯ idam bhante puranena kassapena paramasukkabhijati pannatta: nando vaccho kiso . ı ¯ . . Tatr’ ı ¯ ¯ . . Tatr’ idam bhante puranena . ¯ ¯ ¯ı ¯ ¯ı catu-yama-samvuto hoti? . ho ca. . . 1991: 135 f.238: “Seyyath¯dam: Nando Vaccho.1. 4. . . . 134). Kathan ca . 1951: 139. 21 For this translation. .t . na yattha sa upat.136 (ed. ¯ ¯ ˜˜ ¯ ¯ ¯ ¯ puranena kassapena haliddabhijati pannatta: gih¯ odatavasana acelakasavaka. sattagarika va ¯ ¯ ¯ ¯ ¯ ¯ honti sattalopika. . ¯ . gives the Sanskrit equivalent bahiradhvan for these two terms.¯ IVIKAS JAINAS AND AJ¯ 523 alms-dishes. . . ayam vuccati . 1987: 96–97. . sattahikam ı ¯ ¯ . 103). . Note that the Mah¯s¯ ¯da ı a ıhana . na gabbhiniya. . . Tatr’ idam bhante . paramasukkabhijati pannatta. t . 1995: 333. na kalopimukha patiganhanti. Tr. . . . nigan. Yato . p. 609). .383–384: Puranena bhante kassapena chalabhijatiyo pannatta: kanhabhijati .266 (ed. . ¯ ¯ patiganhanti. . Puranena bhante kassapena ima chalabhijatiyo pannatta .t 26 Th¯na 4. Tatr’ idam bhante . 28 Note that Ratnachandra’s Illustrated Ardha-Magadhi Dictionary III p. .. tac . 27 Cp.t . 4. sabba-var¯-yuto ca. ho catu-yama-samvara-samvuto hoti. nigan. iha ca maithunam parigrahe ’ntar bhavati. ¯ ¯ ¯ pi aharam aharenti. . . 1951: 243–244.. ¯ı ¯ı ¯ ¯ sabba-var¯-dhuto ca. ¯ ¯. na ehibhadantika. na sankittisu. ¯ ¯ ˜˜ ¯ sankicco makkhali gosalo. ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ˜˜ macchaghataka cora coraghataka bandhanagarika. . . na elakamantaram . Tatr’ . . ¯ ¯ ¯ ¯ kassapena kanhabhijati pannatta: orabbhika sukarika sakunika magavika ludda . 25 ¯ ¯ ˜ DN I. ¯ samvuto hoti. . . 412). MN I. Te ekagarika va honti ekalopika. dv¯hikam pi aharam aharenti. Delhi p. ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ ¯ pipanti. ¯ ˜˜ ¯ ¯ kururakammanta. . ¯ ¯ . ¯ ¯ ¯ ¯ . . na suram na merayam na thusodakam . ¯ bahiddha. . sukkabhijati pannatta. ¯ ¯ ¯ yapenti. dvagarika va honti dvalopika.77–78). . 1884: 202–208: . . . tr. Walshe. a ıra 15 (ed.392 f. . . . . Jacobi. .” 35 It would be interesting to know whether Jacobi’s “significant blunder” (see the preceding note) might be explained in the light of this possibility. and of a whose reforms. .99–100). At first sight the ¯ Suyagada would seem to identify N¯yaputta (= N¯taputta) and K¯sava (= K¯´yapa). while he a ¯ wanders about with equanimity. 1991: 135): “It could be that. [4] pacchakkhami savvam . who is a a . beside verses 14cd: “. .209 f. all vices of lying speech . pi t¯se icceva tao vinaejja ragam//. being indeed only trifling. Woodward.387). . 1. . .¯ ¯ . 278–288. . T. [5] savvam pariggaham pacchakkhami. ¯ ¯ı noble. the Sramana Jn¯trputra (= N¯yaputta/N¯taputta).4) states (Mette. 1987: 600 n. ¯ ¯ ¯ SN IV. . . 241–246. made by Buddhaghosa (Ps III. . K¯´yapa. to the extent that N¯taputta died soon after a spitting blood as a result of the defection of Up¯li described in the Up¯li Sutta (MN a a I. Tr. . . 1951: 75. . ¯ see Suy I. . . The stanza of the a Dasavey¯liya concerned (2. samane nayaputte. i. ¯ ¯. ı . 39 Jacobi maintained that “the Buddhists ascribed the old Nirgrantha creed [and dressing habits] to N¯taputta. 104: S¯mag¯ma Sutta). (no. DN III. ed. his senses digress outwards (bahiddha). 766. . . speaks of “the Venerable Ascetic ¯ ¯ ı . . all taking of anything not given . jaso-damsana-nanas¯le) and 23d: “the Sramana Jn¯trputra [is] the highest of men” . in the Abhayar¯jakum¯ra Sutta (MN I. .g. ¯ ¯ . [d] yo koci musa bhanati sabbo so apayiko nerayiko. . 1983 (on Jacobi). Utt 2. Charpentier). . 33: Sang¯ Sutta). Bombay p. all sexual pleasures . his opponents were not aware” (1880: 160 (799)). neta munı kasave asupanne). (no. p. ed. . [1] pacchakkhami savvam panaivayam . full of faith. he was a K¯´yapa. Rhys Davids. has proclaimed this highest Law as ¯ of the Jinas” (anuttaram dhammam inam jinanam. a a aa ˙ ıti DN III.A. Tr. . [2] . . There is no canonical support for the claim. edition). [2] pacchakkhami savvam musavayam . . only by thinking of her in this way can he curb his passion. . . according to the Jainas. ed. Ladnun p. . .F. Bombay pp. 33 Cp. see further Bechert. . 6). ¯. the Buddha. [4] . . Later (1895: xxxi–xxxii) he gave expression to the assumption “that . . Lalwani ı .7ab: “The omniscient sage. .g.117 f. . . .W. 283–285): ¯ ¯ ¯ ¯ . a ıra as 36 It is yet interesting to see that Nigantha N¯taputta is depicted as scheming against a . 28.e. . 34 Jacobi (1895: xxi) draws attention to another “significant blunder” of the Buddhists: “they call N¯taputta an Aggivesana. .317: [a] yo koci panam atimapeti sabbo so apayiko nerayiko. . a ıra as . [c] yo koci kamesu micchacarati ¯ ¯ ¯ ¯ ¯ sabbo so apayiko nerayiko. all attachments . . nor am I hers’. Ladnun pp. ¯ (louttame samane nayaputte) of the same chapter (tr. .371 f. Jacobi) and therefore identifies Mah¯v¯ with K¯´yapa. . a a a as . e.. . ´ ˜a . . knowledge. [b] yo ¯ ¯ ¯ ¯ ¯ koci adinnam adiyati sabbo so apayiko nerayiko. . Basham. . 1921: 44 n. [3] pacchakkhami savvam adinnadanam . ¯. . 1927: 223–224. ed. ¯ Mah¯v¯ of the K¯´yapa Gotra” (samanenam bhagavaya mahav¯renam kasavenam. 37 MN II. [5] . . ed. Jacobi.6. on the other hand. 38 E. jat¯. “[1] I renounce all killing of living beings . text cited from Bombay . ¯. . the unfolding of pictures on the inward ¯ eye. Delhi pp. in which the warning of the Dasavey¯liya stanza was meant”. .48–49. ´ ˜a . [3] . . . and virtue” (.” ¯ ¯ ¯ ¯ ¯ (samae pehae parivvayam to siya mano nissara¯ bahiddha/ na sa maham no vi aham ı . Mette (1991: 136) translates “he aspires not the object of his imagination” and ¯ ¯ ¯ comments: “Bhavita. Agnivai´y¯yana. appears to be equivalent to the content of the term bahiddha in just that sense. ¯ ¯ . 2. and we may credit them in such particulars about their as own T¯ ırthakara. ‘She is not mine. . 29: P¯s¯dika Sutta). who then took the lead of the community. ¯ . ¯ ¯ vaidosam .243 f.. and C.1 (ed.) and Up¯li Sutta (MN a a a I. glorious. . (no. 32 DN III. . . . a s a however. . the product of bhavana. 31 ¯ a ¯ a ¯a The five vows of Mah¯v¯ are described as follows at Ay¯ra II (Ay¯racul¯) ch.524 30 JOHANNES BRONKHORST ¯.). ”. ¯ mehunam . of whom the Buddhist records usually speak. ¯ so. v¯mams¯.” (MN I. . were not the . Nathaputto sabbannu sabbadassav¯ aparisesam . . Dundas. And I don’t say it is not so. ¯ ı . . ˜a ˙ ¯ sankiccam. 1979: 27–28.515. . ukkutikappadhanam kesamassulocanam .thato ca suttassa ca jagarassa ca satatam . .t ¯ ¯ ¯ ¯ ˜˜ ¯ vacavikkhepam apajjati amaravikkhepam: evam – pi no.” 40 A different kind of naked (acela) ascetic is the one known by the name kukkuravatika “imitating a dog”. 44 ˜a MN I. ho samano . 51 Cp.218.. . followers of P¯r´va.514. MN I. ¯ . . yet continued. ho samano sunnam me agaram pavisitabbam . . ˜ ¯. MN I. AN I. .211–212). ı The last of these. 45 MN I.77 f. ¯ Ananda mentions a teacher who is “a traditionalist. .520–521: so mandatta momuhatta tatha tatha panham put. . attanan c’ eva ukkamsenti pare ca . I imagine. takk¯ . . 1995: 618. 1992: 22.53–54. and Korakkhattiya (DN III. IV. . . 41 See note 8. is said to engage in verbal wriggling. an inquirer”. tena nalattham. me no.. . ¯ nanadassanam patijanati: carato ca me tit. is the one presenting the views of Makkhali Gos¯la (DN a I. one who is “a reasoner. And I don’t say it is not not ¯ ¯ ¯ ¯ ˜ . . tr.92–93: Nigan. which submitted to the more rigid rules of Mah¯v¯ but those a ıra. . makkhalim gosalan ti.. These words are attributed to Purana Kassapa at AN IV. MN I. ¯ ¯ ¯ ¯ gonena samagacchati. 516.520: anussaviko . the dull and confused one. . And I don’t say it is like that. . . at MN II. above. 49 ¯ ˜˜¯ ¯ ı MN I. momuho). the one elsewhere a attributed to Pakudha Kacc¯yana. 53 ¯ ˜˜ .428.e. 1962: 327. The same attribution occurs MN II. annatha pi .t 48 The remaining three “kinds of holy life without consolation” are less revealing. hi. 52 ˜˜ ¯ . 1995: 624. gamassa . . mando . which in one reading enumerates 4’900 ¯ı ¯ aj¯vakas and 4’900 paribbajakas. ¯ . . above. . clear position from these descriptions. ˜ ¯.. no ti pi me no. tayo c’ eva niyyataro pannapenti.. in eel-wriggling: “I don’t say it is like this. no no ti pi me no ti. ˜a samitam nanadassanam paccupat. anussavasacco.t . ˜a ¯ pi nigamassa pi namam pi maggam pi pucchati. The Buddha himself is stated to have practised nudity before his enlightenment. .thitan – ti. seyyath¯dam nandam vaccham. . N¯namoli and Bodhi.127 he specifies that no one can know and see all simultaneously. Examples are Seniya.519: So sunnam pi agaram pavisati. Kukkurena .519: idha Sandaka ekacco sattha sabbannu sabbadassav¯ aparisesam . N¯namoli and Bodhi. . . ¯ ¯ . . .220. . ˜ ¯. . .515: atirekam kho pan’ imassa bhoto satthuno naggiyam mundiyam .517–518. Jaini.. 42 ¯ı ¯ ¯ ¯ ¯ ˜ MN I. Tr. Schubring. . one who regards oral tradition as truth”. ¯ ¯ ¯ candena pi hatthina samagacchati. A passage that might be taken Sutta suggests that this term also covers the Aj¯ to suggest the opposite. N¯namoli and Bodhi. Tr. section of the church. 43 ¯ See note 8. without forming a hostile party.524: Ime pan’ aj¯vaka puttamataya putta. kisam ı .. N¯namoli and Bodhi. 50 ¯ ˜˜¯ ¯ ı MN I. The use of the expression paribbajaka here and in the Sandaka ¯ ıvikas. itthiya pi purisassa pi namam pi gottam pi pucchati. N¯namoli and Bodhi. ¯ ¯ . Tr. and finally one who is “dull and confused” (MN I.482 the Buddha denies that this characterisation applies to him.6). . pindam pi na labhati. samitam nanadassanam paccupat. . . SN III.493 f. . Pindam me aladdhabbam ahosi. who. 1995: 628. kukkuro pi dasati. ı ı . MN I. . i. a 47 ¯ MN I. 1995: 623–624.¯ IVIKAS JAINAS AND AJ¯ 525 the original Niganthas.).519: So kim idan ti put. Tr.thitan – ti. . At MN I. ¯ . It is hard to derive a a ˜˜ . candena pi assena samagacchati. ¯ ¯ ahosi. tatha pi me no. 517: idha ekacco sattha evamvad¯ hoti evamdit. 46 The Sandaka Sutta presents the long enumeration of often obscure items elsewhere attributed to Makkhali Gos¯la at the end of the last position.429. ¯ nanadassanam patijanati: carato ca me tit. ¯¯ ˜˜ ¯ vambhenti. .thato ca suttassa ca jagarassa ca satatam . depicted in the Kukkuravatika Sutta (MN I. . tena pavisim.) Exactly the same words are attributed ˜ to Sanjaya Belatthiputa in the S¯mannaphala Sutta (DN I. ˜a ¯ .tho . . as to retain within the united church some particular usages of the old one. And I don’t say it is otherwise. ˜ ¯..58). 1995: 620. . . . candena pi . ed. 10. 1981. 1977 (Jaina-Agama-Series No. since they now feel such painful. ¯ ¯ . re-edited with appendices etc. 1973. ˜a ¯ pi maggam pi pucchitabbam ahosi.t . ¯ Dasavey¯liya Sutta (= Da´avaik¯lika Sutra).has themselves . Ladnun: Jain Vishva a. 1895: xxx.526 JOHANNES BRONKHORST ¯ ¯ dasitabbam ahosi. ¯ ¯ ¯ samagamam. 1910. 1956: 283. . bhikkhave. Tr. 2) Ac¯r¯ngasutram a ıra a ¯ ¯ and Sutrakrt¯ngasutram. IT 11: 287–290. 54 E. (1951). then the Nigan. 1951. 1) Ay¯ranga-Suttam. ten’amhi dat.A.herenow4u. remarks. 2) Nava Sutt¯ni V. ı Introduction. . commentary & indexes.here-now4u. Das Buch der langen Texte des buddhistischen ı ¨ ¨ Kanons in Auswahl ubersetzt. Schubring. racking. for details see a s a ˜ Uttarajjhayana. Leipzig: F. R. ¯ Deleu. Funf Gelubde und sechs Avashyakas – Grundzuge der JainaEthik / Five Vows and Six Avashyakas – The fundamentals of Jaina ethics. addha. . Viyahapannatti (Bhagava¯): The Fifth Anga of the Jaina Canon.has surely must . Jacobi. ˜a tr.222: sace. S¯gar¯nandasuri. 3) = Lalwani. . Candena hatthina samagantabbam ahosi. a a a . V. satta abhijatihetu sukhadukkham a . . ¯ ¯ ¯ pi gottam pi pucchitabbam ahosi. Dundas. (Lala Sundar Lal Jain Research Series. A passage in the Devadaha Sutta suggests at first sight that the Nigan. Klaus (1999). Nigan. Candena assena samagantabbam ahosi. bhikkhave. 1. Delhi. . Dhaky & Sagarmal Jain. Erster Srutaskandha. “ ‘N¯taputta’ in Early Nirgrantha Literature’. tenapucchim. 120–124. (1991). a Ladnun: Jain Viswa Bh¯rati.. this passage is part of a list of similar .t ¯ ¯ ¯ . Text. Bharati.. 3. Gottingen: Vandenhoeck & Ruprecht.g.de/eng/spr/Bruhn/). a ¯ı Basham. critical analysis. a˙ ´ ıla ˙ ¯ ¯ S¯ ¯nka. . 2 (I)). Bombay: Shr¯ ı ¯ ¯ a a˙ ¯ Mah¯v¯ Jaina Vidy¯laya. Delhi. Jaini.t belong to a bad class. Reprint: Motilal Banarsidass. London and New York: Routledge.L. ‘A Remark on the Problem of the Date of Mah¯v¯ a ıra’. ¨ ¨ ¨ Bruhn. 4) Anga Sutt¯ni I. ¯ ¯ ¯ ¯ ¯ patisamvedenti.V. 1983. Leumann.) Pp. with the Niryukti of Bhadrab¯hu and the commentary of a . Gamassa pi nigamassa pi namam . Yuv¯c¯rya Mah¯prajna. tena . Varanasi: P. ha papabhijatika yam etarahi evarupa . Brockhaus. tena samagamam.. HERENOW4U (http://www. tena samagamam. Tsuchihashi. Frauwallner. . Analyse und Glossar von Walther Schubring. The Jains. ho. Heinz (1983).A. Muni Jambuvijaya.t ¯ ¯ accepted the abhij¯tis (MN II. some of which (such as the belief that feeling pleasure and pain is caused ¯ by the creative act of a Supreme God. ed. 1996. Bombay edition. ed. ed. ¯ Delhi: Motilal Banarsidass. piercing feelings”. Candena . Muni Nathamal. Pt. However. Dalsukh Bhai a Malvania Felicitation Volume I. M. . by Muni Jambuvijayaj¯ a a ı. N¯namoli and Bodhi. 2031. (Aspects of Jainology. 624. . A Vanished Indian Religion.S.de/ger/spr/religion/Bruhn/ and http:/www. . 1979: 114: 26. 1995: . 1995: 833). Reprint: Motilal Banarsidass. M. 1987.) ¯ Franke. Itthiya pi purisassa pi namam . Otto (1913). issaranimmanahetu) clearly do not concern the Jainas. 1889: 331 (517).A. . 1951: 245. Research Institute. Jozef (1970). History and Doctrines of the Aj¯vikas. D¯ghanikaya. ¯ ¯ ¯ ¯ gonena samagantabbam ahosi. 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