History and Doctrines of the Ajivikas: A Vanished Indian Religion c16.s2.20

c16.s2.20

The absence of any conjunction linking the words *bābhanesu* and *ājīvikesu* has led Bühler to interpret the former as an adjective governing the latter . . . " likewise I have arranged it that they will be occupied with the Brāhmaṇical Ājīvikas ".¹ Following Kern, he expresses his belief that the Ājīvikas were Vaiṣṇavas.² The theory of Kern and Bühler has been attacked by Hoernle ³ and D. R. Bhandarkar,⁴ and few would now accept it. In the Seventh Pillar Edict the word *bābhanesu* seems certainly to be a noun. The absence of a copulative conjunction presents a difficulty, but no doubt other examples can be found wherein a *ca* seems to be omitted. But, even granting all these provisos, there may be a modicum of truth in the old theory of Kern and Bühler. A close connection between the Brāhmaṇa and the Ājīvika is indicated by Asoka's classification of the sects. The bodies among which the *mahāmātras* were active seem to be divided into four sections, to each of which is given a clause in the inscription, the clauses each concluding with the verb *hohamti*. The four classes are (1) the Buddhist *saṅgha*, (2) Brāhmaṇas and Ājīvikas, (3) *Nirgranthas* or Jainas, and (4) various heretics. Even if we admit that Aśoka intended to make a distinction between Brāhmaṇas and Ājīvikas, it is evident that he considered the Ājīvikas to be more closely related to the orthodox brāhmaṇas than were the Jainas, since Brāhmaṇa and Ājīvika are included in the same clause. We have already found references which point to the fact that the Ājīvikas were nearer to the orthodox ascetic orders in their conduct than were either of the other great heretical communities.⁵ Aśoka seems to have recognized this fact. It will also be remembered that Jarasāna, the Ājīvika fortune-teller at his father's court, came of a brāhmaṇa family.⁶ Even before Aśoka's day it is possible that some of the Northern Ājīvikas had begun to draw very close to the parent stock.