128 Journal of the Asiatic Society of Bengal. [N.S., XV, 
outside of the city wall. They differed in intelligence, tem- 
perament, character, and outlook.! Taking the ascetic and 
ing order; ascending in regard to the degree of aloofness 
from sensual pleasures and descending in regard to the degree 
of ascetic predilection. For instance, Mahavira’s order was one 
degree removed pee the Buddhist order in regard to ascetic 
practices, and the ajivikas or maskarins one degree removed 
from the Jainas. Nak looking the other way, the Brahmana 
Paribbajakas were one degree removed from the Buddhist 
in regard to their interest in worldly concerns associated with 
sensual pleasures, the Brahmin mahiasalas one degree removed 
from the Brahmin Paribbajakas, the writers on Statecraft 
(Arthakaras) one degree removed from the Dharmakaras, and 
so forth. This itself is a proof of the influence of the six 
Tirthikas upon the Buddhist order and of the influence of 
the orders of Mahavira’s predecessors on his own. It enables us 
to make out the real significance of Buddha’s famous declara- 
tion that he was a great reconciler between the two extremes, 
namely (i) the ideal of civic life, and (ii) the ideal of asceticism. 
In the account given in the Samajfifiaphala Sutta, Mahavira 
is said to have laid great stress on the four-fold self-restraints 
(Catuyama Samvara) ;: the term which is differently interpreted 
by Buddha first in relation to Mahavira, and secondly on his own 
account. In reference to Mahavira, the term is interpreted 
i . lives re al as regards all water ; 
restrained as regards all evils; alle e has washed away 
and he lives suffused with the sense of ova held at bay. Such 
is the four-fold self-restraint ; and since he is thus tied with this 
four-fold bond, therefore is he the niggantho (free from bonds) 
called Gatatto (where heart is gone; that is to the summit, 
to a attainment of his aim), Ajatatto el heart is kept 
down ;, that is, is under command), and Thitatto (whose heart 
cr 
S 
=] 
77) 
re 
eo 
A 
2 
® 
when he explained it on his own account. By the-four-fold 
self-restraint he meant the _ moral precepts, each of which 
is viewed in its four-fold as 
In the Cilasakuladavi ts of the Majjhima Nikaya,’ we 
read that according to Mahavira, the four precepts and self- 
privation are the recognised roads to the blissful state of soul. 
With regard to the first of four restraints Buddhaghosa thought, 
that the Jainas did not drink cold water, on the ground that 
there were souls in it. The Jaina-scruples about killing may be 
traced to the influence of Mokkhali Gosala, whose biological 
aeration gave rise to many religious problems—one of these 
| Ibid., Pt. IL, Lec. I, verse 34. 2 Jaina Sutras, pp. 74-75. 
3 Vol. II, pp. 35-36. 
