1919.| Five heretical teachers on Jainism and Buddhism. 135 
among men (p. 115, verse 14) The theory of caste or yati 
easily breaks down when we see a Brahmin and candala don’t 
i in their physical constitution and can together procreate 
children, 
A short and malicious fragment in the Samafifiaphala Sutta 
tells us that Gosala divides actions into act, word and thought ; 
thought being regarded as half karma. This division of karma 
which some writers suppose to be derived from the Zendavesta 
was really an indigenous growth in India and played an important 
part in the Jaina and Buddhist thought. As a naturalist, 
Gosala lays stress on act and word; Buddha as psychologist 
stress on manokamma and kayakamma on the ground of the 
inter-action of body and mind (Cittanvayo kayo hoti, kayan- 
vayam cittam hoti).| The deterministic theory of M. Gosala 
constitutes a moral difficulty. Ifliving beings are bent this way 
and that way by their fate, how can we make them responsible 
for their actions? Both Mahavira and Buddha think that 
Makkhali’s theory leaves no room for the freedom of the will. 
That is to say, his is a doctrine of non-action (akiriyavado) 
But in point of fact the moral freedom of men is not inconsistent 
with the deterministic theory of Gosala, and the relation of 
Gosala’s theory to Indian philosophy in general and to moral 
philosophy in particular is that it establishes governance of law 
in the universe of experience. It also tacitly suggests that not 
only physical phenomena but also mental and moral phenomena 
are subject to definite laws. Thus we see that he provides his 
successors with a caution, that moral freedom, if there be any, 
must be freedom of being within the operation of laws. If 
will is to be operative, it must operate in accordance with 
g 
Sanjaya Belatthiputto.—It is still an open question whether 
Sanjaya B. was the same person as Sanjaya, the wanderer, 
the former teacher of Sariputta, who became later on the 
chief disciple of Buddha. Prof. Jacobi has identified the two 
names.2 Of course the Belatthiputto himself was a far-famed 
wandering teacher of the time. There is mention of a Sanjaya 
in the Jaina Utra adhyayana King of Kampilla whose teach- 
ing savours of scepticism. 
There it is stated that he was converted to the Jaina faith 
by Gardhavali. Supposing that Belatthiputto was no other 
Berea neo der coe chats Cn ono 
IM. Nikaya, Vol. I, p. 238. 2 Jaina Sutras, pt. II, p. xxix. 
