130 Journal of the Asiatic Society of Bengal {N.S8., XV, 
days and weeks.. In the Mahasaccaka sutta (M.N.) a Jaina 
putta of immoral habits, but Buddha’s account prominently 
brings out the fact that the Ajivikas were far from being 
Bevvante and immoral. They were on the contrary the advo- 
es of a mode of right living (Samma Ajivo) in accordance 
ecg the principles of spiritual life, though the epithet Ajivikas 
was us y the Jainas and Buddhists as a catchword for 
a person with household ties. From the scanty account given 
by Buddha and the Buddhist scriptures it is absolutely clear 
that the Ajivikas aad cbserved as a rule almost all the 
moral precepts binding on the Jaina and the Buddhist order. 
‘Thus we can say that the idea of right living (Samma ajivo) 
was taken by the Jainas and the Buddhists mainly from the 
Ajivikas. The influence of the so-called heretical teachers is 
not only prominent in matters of practice but also in their 
doctrine. 
t us examine this part of our subject without going 
into details. Let us first examine the doctrine of Pakudha 
Kaccayana (Kukudha Katyayana). In the Jaina and the 
Buddhist works his doctrine is io cig differently; the 
name —, various aspects an 
‘ Sassatavada’’ (Brahmajala-sutta, Digha N., Vol. I, 
p- 
2. Afifiajivo (the theory of duality) annamsarirovado, 
Sattakavavado atmashastavado, anikyavado. 
3. Akirivavado 
The logical Se of Kavandhin Katyayana’s philosophy 
is no other than the Parmenedian doctrine of Being. “ No- 
thing comes out of nothing’’ (Noya uppajjae asam). What is, 
asato nacci sambhavo. Sutrakritanga (2. 1. 22). e Buddhist 
fragments do not make mention of this important pre prin- 
ciple. It is well known that this is the logical principle (Sat- 
karya vada) accepted in almost all the systems of Indian 
philosophy, notably, the system of the Bhagavat Gita, the 
Sankhya, the Vaisesika, and pe Vedanta. Among the earlier sys- 
tems we might mention Jainism, Buddhism and the philosophy 
of the Upanishads, partionlarly that of Naciketa in Kathopani- 
shat, inculcate the same principle. These led the Jaina com- 
mentators Silanka and others to identify the doctrine of Paku- 
dha with the system of the Bhagavat Gita, the Sankhayam 
and some of the Shaiva systems. “The ontological significance 
| Jaina Sutra, pt. IT, p. 411. 
