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History and Doctrines of the Ajivikas: A Vanished Indian Religion c11.s8: Gosāla and Vesiyāyaṇa

History and Doctrines of the Ājīvikas: A Vanished Indian Religion c11.s8

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Gosāla and Vesiyāyaṇa

c11.s8.1

A further event which took place at the end of the period of Gosāla’s association with Mahāvīra is also mentioned in the *Bhagavatī Sūtra*.² The incident occurred on the journey to Kuṃmāragāma, after Gosāla had uprooted the sesamum plant. As they proceeded on their way the couple met a foolish ascetic (*bāla-tavassī*) named Vesiyāyaṇa, outside the village of Kuṇḍagāma; he was seated on the ground facing the sun, with his arms raised above his head, and was engaged in a series of fasts, each of three days’ duration. His body was covered with insects, born of the heat of the sun, and out of pity for all living things he would not interfere with them. Gosāla approached him and derisively asked him, “ Sir, are you a *muni* or a host for lice ? ” (*jūyā-sejjayaraë*). Vesiyāyaṇa did not reply, and Gosāla twice repeated the same question. After the third insult Vesiyāyaṇa’s wrath was thoroughly aroused. In order to encompass Gosāla’s destruction he stepped back seven or eight paces and released against him the magical heat which he had accumulated by his asceticism. But Mahāvīra, taking pity on his companion, counteracted the attack by releasing a flow of cooling magical power (*sīyaliyam teyalessam*). When Vesiyāyaṇa saw that Gosāla was in no way injured by his attack he was pacified, and recognized Mahāvīra’s superior psychic power.

c11.s8.2

² *Bh. Sū.* xv, sū. 543, fol. 665-6.

c11.s8.3

After Mahāvīra had explained to Gosāla what had happened the latter, filled with terror and awe at his colleague’s miracle, did him homage, and asked how he too might obtain similar powers. Mahāvīra replied that such powers could only be obtained after a six months' course of strict penance.

c11.s8.4

This story, like that of the sesamum shrub, may be a Jaina travesty of an authentic Ājīvika tradition, in this case of a psychic duel between Gosāla and another ascetic, Vesiyāyaṇa. In its present form it seems to be an attempt on the part of the author of the *Bhagavatī* at discrediting the Ājīvikas by attributing unworthy motives to Gosāla in his asceticism, and is of little importance.

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