India as Known to Panini: A Study of the Cultural Material in the Ashtadhyayi c11.s3.30

c11.s3.30

Next is *Svabhāva*, a view which had its counterpart in the Buddhist *Akiriyā-vāda* or doctrine of Non-causation advocated by Pūraṇa Kassapa (cf. Śāntiparva, 215.15-16). *Yadṛichchhā* or fortuitous origin was represented by the *Ahetuvādins* who put forward the hypothesis of chance (cf. Śāntiparva, 168.21-22; also called *paryāya-vāda*). The *Niyativāda* corresponds to the Determinist school of Makkhali Gośāla (cf. Śāntiparva, ch. 171). The view of the *Bhūtas* (the four material elements) creating the world was represented in the materialistic doctrine of the *Lokāyata* school. The Annihilationist school of Ajita Keśakambalī (*Uchchhedavādins*) took the same view (*chātum-mahābhūtiko'yaṁ puruso*). *Yoni* or the privileges and incidence of birth as a potent factor directing the world of men and animals was probably represented by the Militarist doctrine which believed in the efficacy of force to rectify human ills. (*Khattavijjā-vāda*, *Jāt.*, V.240; cf. Śāntiparva, ch. 173 for Yonivāda doctrine). Lastly, *Purusha* or *Devamahimā* or Power of the Creator was taken to be the cause of the cosmos, a view termed in the Jātakas as *Issarakāraṇavāda* (*Jāt.*, V.238). The *Śvet. Up.* advocating *Purushavāda*, refers to other thinkers, like the advocates of *Svabhāva* and *Kāla*, as *parimuhyamāna*, i.e. holding erroneous views.