History and Doctrines of the Ajivikas: A Vanished Indian Religion c17.s3.18

c17.s3.18

In the second phrase, Hoernle has interpreted the conjunction *vā* in the sense of “i.e.” It is doubtful if the particle was ever used in Sanskrit, as is “or” in English, in this sense, to denote the synonymity of two or more words or phrases. We admit that Śīlāṅka, by the use of the word *vā*, indicated that the Ājīvikas were "of the same class of religious mendicants as the Digambaras". But the text of the *Sūtrakṛtāṅga* plainly shows that the class implied by Śīlāṅka was a very wide one, comprising all those who revile the righteous Śvetāmbara monk. The third phrase makes the position clearer. Here Śīlāṅka makes separate mention of the Boṭikas or Digambaras, who are not included among the miscellaneous ascetics represented by the word *ādayaḥ*, appended to *Ājīvika*. The adjective *Gośālaka-mat’-ānusāriṇa* may apply only to the first, or to both, of the two nouns, but in view of the word *ādayaḥ*, it would seem that Śīlāṅka intended it to apply to the first; otherwise he would have added this word to *Boṭika-* instead of to *Ājīvika-*. Thus it appears that he did not look on the Boṭika as a follower of Gosāla, and made a clear distinction between the two sects. If any doubts remain they are removed by a fifth phrase of Śīlāṅka, on a verse condemning the dietary habits of non-Jaina ascetics, which, he states, is "a description of the evil conduct of Ājīvikas, etc., followers of other doctrines, and Digambaras".¹ In this phrase, not noticed by Hoernle, the conjunction *ca* is used in place of the ambiguous *vā*.