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History and Doctrines of the Ajivikas (A Vanished Indian Religion)

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Especificaciones

Código del Artículo: NAC169

por A. L. Basham

Hardcover (Edición: 2009)

Motilal Banarsidass Publishers Pvt. Ltd
ISBN 9788120812048

Tamaño: 8.5 inch X 5.8 inch
Páginas: 316 (4 B/W Illustration with Map)
Weight of the Book: 575 gms

Precio: Euro 26.68

Descripción

From the Jacket

The book presents the history and the doctrines of the Ajivikas who formed a third heretical sect besides the sect of Gautama Buddha, the founder of Buddhism and that of Mahavira Vardhamana, the twenty-B fourth Tirthankara of the Jainas. The three heterodox sects react against the ritualistic creed of the Vedists.

The cult of Ajivikas was founded by Makkhali Gosal, the contemporary of Mahavira Vardhamana, on the basis of strict determinism with a belief in the all-embracing rule of Niyati (principle of order). According to Gosal, it was Niyati which ultimately governed our action, controlled phenomena and left no room for human volition.

It will throw new light on any interesting and significant aspect of India’s past, and will encourage further research.

This book is divided into fifteen chapters discussing elaborately different aspects of the subject matter. The comprehensive Bibliography and index are the added features for the researchers for comparative as well as further study of yet unexplored areas.

About the Author

Prof. A.L. Basham, a versatile genius, was a legendary figure in the field of Indology. He was a great teacher and produced as many as hundred Ph. D. students.

He has number of books to his credit - The Wonder That Was India, The Indian Sub-Continent in Historical Perspective, Studies in Indian History and Culture, Aspects of Ancient Indian Culture. His edited volumes are - Papers on the date of Kaniskha, The Civilization of Monsoon Asia, A Cultural History of India. He also published number of research papers I different reputed journals and volumes of the world.

Foreword

It is gratifying to write a Foreword to History and Doctrines of the Ajivikas written by A.L. Basham. The book exhibits quite clearly the origin and development of the Ajivikas sect in ancient India. In the sixth century B.E. in Magadha, three unorthodox sects developed almost in the same region. All these three sects were seeking satisfying explanations of the sacrifice and the Upanisadic gnosis. The doctrines of these three sects were propagated by Mahavira, Buddha and Gosala. In course of time the doctrines of Mahavira and Buddha became famous and the doctrines of Gosala past into the land of oblivion. Basham has restored this sect in his The Ajivikas. At the time of Mahavira, the Ajivikas were powerful and Mahavira had to encounter with the views of the Ajivikas.

It is a fact worthnoting that the Ajivika sect was very much alive till the Mauryan period and it was due to the patronage of Asoka, it reached its zenith. After that the Ajivikas community dwindled rapidly in Northern India and soon became long-extinct. In South India, it, however, survived for a long period, perhaps, untill the 14th century A.D.

Though A.W.F. Hoernley wrote an article on the Ajivikas in the Encyclopedia of Religion and Ethics (Vol. I) edited by Hastings, and Rockhill in the Life of Buddha, Appendix II, R.G. Bhandarkar and K.P. Pathak in the Indian Antiquary, Vol. XL, 1912, Basham’s contribution to the subject is the best till now.

Basham in his book The Ajivikas has nicely delineated the history and the doctrines of the Ajivikas and has restored quite authentically one of the vanished Indian religion. Every statement of Professor Basham is authenticated with lots of supporting documents culled from different fields of studies: literary, inscriptional, and even from the art pictures. A book like this has a perennial source of information.

It is quite in the fitness of things that this book is being reprinted again for the benefit of the scholars, so that this lost religion is kept alive from generation to generation.

A Foreword

Both in religious and in social life movements of extreme intensity are apt to engender opposite forces. This rule of human nature is strikingly exemplified by the development of religion in Ancient India. Here history began with the dominance of Vedism, a group of polytheistic cults autocratically engineered the Brahmans, who vigorously claimed that the welfare and indeed the very existence of the world, including even the gods, depended upon the maintenance of their systems of sacrifice, which grew to immense size and complexity. Dissent from this crude creed first appeared in the Upanisads, in which a few liberal-minded Brahmans, perhaps supported by some of the military aristocracy, put forward speculations of an elementary monistic idealism, while leaving the edifice of Vedism intact for the use of the unenlightened. But a far greater peril to Brahmanic ritualism arose about this time, and spread far and wide, affecting some few of the Brahmans themselves; for now the very foundations of Brahmanic orthodoxy were uncompromisingly denied, and preachers of what they claimed to be new and true doctrine arose on many sides. This radical movement assumed many phases. In some circles, Brahmanic and non- Brahmanic, it appeared in the form of a coarse atheistic materialism associated with the name of Carvaka. Elsewhere it took a less crude shape. Among the aristocratic clans of the North two noblemen came under its influence, and created churches: they were Gautama Buddha, the founder of Buddhism, and Mahavira Vardhamana, whom the Jains revere as their twenty-fourth Tirthankara. But besides these and some other less successful leaders of gentle birth there was a multitude of men of humble origin noisily preaching their heresies in various wise; and among these the Ajivikas played a part of some importance, if not of great glory.

The history of this queer sect is reconstructed by Dr. Basham in the following pages with much skill and scholarly thoroughness. As he shows, their reputation has been somewhat unfairly blackened by the odium theologicum of their rivals, the Buddhists and the Jains; and they deserve some credit for the obstinate consistency and intellectual honesty with which they clung to their doctrine of predestination, to the exclusion of all other principles. Logically, of course, one may ask how believers in that dismal creed can submit themselves voluntarily to self- torture and even to death in pursuance of it; But man is not a logical creature: he does not abstain from effort although he may believe the issue to be predetermined, as the example of Calvin and his Church shows.

For a long period, extending from early classical times to the middle of the Medieval period, our knowledge of Ajivika history is a blank, for no records or those years have survived. Then the curtain rises again, and we find abundant documents in inscriptions of the Tamil and Kanarese areas and in a few works of southern literature. These show that in the intervening centuries the Ajivikas had undergone changes such as are usual in the development of Indian religious bodies: the little congregation had hardened into a caste—community of considerable size, and the figure of its founder had assumed features of divinity. The story that is here narrated is indeed a highly interesting and instructive chapter in, the vast record of Indian thought.

CONTENTS

	Foreword by Prof. Satya Ranjan Banerjee	xi
	Foreword By Dr. L.D. Barnett	xiii
	Preface to The Second Edition	xv
	Abbreviations	xxi
	PART I. HISTORY OF THE AJIVIKAS
I	Introduction	3
	The Historical Background to the Rise of Ajivikism.
II	The Six Heretics
	The Record of the Samanna-phala Sutta…	11
	Other Buddhist References to the Doctrines of the Heretics	18
III.	Makkhali Gosala and His Predecessors
	Ajivika Leads before Makkhali Gosala	27
	Nanda Vaccha and Kisa Sankicca	27
	The Immediate Predecessors of Makkhali Gosala	30
	Makkhali Gosala	34
	Birth of Makkhali Gosala	35
	The Meeting of Gosala with Mahavira	39
	The Peregrinations of the Two Ascetics	41
	Gosala and the Sesamum Plant	47
	Gosala and Vesiyayana	49
	Gosala Attains Magical Power and becomes the Leader of the Ajivikas	50
IV.	The Last Days of Makkhali Gosala
	The Six Disacaras	56
	Gosala is Exposed by Mahavira	58
	Gosala Visits Mahavira	60
	Gosala’s Delirium	61
	Ayampula Visits Gosala	62
	Gosala’s Repentance and Death	64
	The Date of Gosala’s Death	66
	The Name and Titles of Makkhali Gosala	78
V.	Purana and Pakudha
	Purana Kassapa	80
	The Death of Purana	84
	Pakudha Kaccayana	90
VI.	The Early Ajivika Community (I)
	The Wandering Philosophers	94
	Etymology of the Term Ajivika	101
	The Ajivika Initiation	104
	Ajivika Nudity	107
	The Ajivika Sabha	115
	Song and Dance	116
VII.	The Early Ajivika Community (II)
	Begging and Dietary Practices	118
	Accusations of Worldliness and Immorality	123
	The Final Penance	127
	Ajivika Laymen	131
	Relations between Ajivikas and Buddhists	134
	Relations between Ajivikas and Jainas	138
VIII.	Ajivikas in the Nanda and Maurya Periods
	Mahapadma	142
	Ajivikism in Maurya Times	145
	The Barabar and Nagarjuni Caves	150
IX.	Ajivikas In Later Times
	References in Sanskrit Literature	161
	Varahamihira and Utpala	168
	Silanka and the Trairasikas	174
	Nemicandra on the Ajivikas	181
	Lexicographical References	182
	The Last References to Ajivikas	184
X.	The Southern Ajivikas
	The Inscriptions	186
	Ajivikas in Tamil Literature	196
	Appendix To Part I-The Iconoclast Ascetics of Kashmir	205
	Part II. Doctrines of the Ajivikas
XI.	Ajivika Scriptures
	The Mahanimittas, the Maggas, and the Onpatu-katir	213
	Pali and Prakrit Quotations	216
	Quotations by the Commentators	220
XII.	Niyati	224
	Niyativada Dialectic	228
	The Development of the Niyati Doctrine	235
XIII.	Ajivika Cosmology
	The Categories of the Samann-phala Sutta	240
	The Eight Last Things	254
	The Six Inevitables	255
	Other Ajivika Categories	256
	Mandala-moksa	257
XIV.	Other Doctrines of the Ajivikas
	The Elements	263
	Ajivika Atomism in Relation to other Indian Atomic Doctrines	267
	The Soul	270
	The Gods	272
	Ajivika Logic	274
	The Status of Makkhali Gosala	275
XV.	Conclusion
	Summary	278
	Dr. Barua’s Three Questions	279
	The Influence of the Ajivikas	279
	The Place of the Ajivikas in Indian History	283
	Bibliography	289
	Index	301

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Ajivika

Áyivika es una de las antiguas doctrinas no ortodoxas de la India. No se conoce directamente sino por las citas, menciones y críticas en textos del yainismo y el budismo.

• ājīvika, en el sistema AITS (alfabeto internacional para la transliteración del sánscrito).
• आजीविक, en escritura devanagari del sánscrito.
• Pronunciación: /áyivika/.¹
• Etimología: áyivaka significa ‘seguimiento de reglas especiales con respecto a la manutención’. Es más común la forma áyivika.¹

Un áyivika era un mendigo religioso que seguía las reglas del credo fundado por Góshala (Makkhaliputra); según el Brijat-yataka de Varaja Mijira.¹ Esa primera ā acentuada representa lo ‘especial’. Sin la á acentuada, la palabra ayívaka significa ‘que no mantiene la vida’, mientras yívaka significa ‘con vida’ (siendo yivá: ‘vida’, alma).¹

En el Lalita-vistara esta palabra aparece como áyivaka (ājīvaka en AITS), que es etimológicamente más correcta.¹

Contenido [ocultar] 1 Historia 2 Concepciones 2.1 Atomismo 3 Escrituras 4 Ayívikas famosos 5 Creencias y prácticas 6 Referencias 6.1 Notas 6.2 Enlaces externos

[editar] Historia

Según la tradición, el fundador de la doctrina de los áyivikas fue el sabio Góshala. Se le conoce como:

• Makkhali Góshala (en palí).
• Maskarin Góshala o Maskari Góshala (en sánscrito), siendo maskarin: ‘que lleva una vara de bambú [maskara]’, un brahmán en el cuarta etapa de su vida, o sea un saniasin (mendigo religioso con una vara); y gó-shala: ‘establo para vacas’ (go: ‘vaca’).

Según la tradición, vivió en los siglos VI y V (f. 484 a. C.).

En las Cuevas de Barabar (en Bijar) se descubrieron siete cuevas habitadas por los áyivikas en la época del emperador mauria Ashoka (273–232 a. C.).²

[editar] Concepciones

Sin lugar a dudas los áyivikas se oponían al sistema de castas de la India y a la creencia en el karma, de manera que para ellos el destino no era consecuencia de las acciones humanas. El principio de base de esta doctrina era niiati, el destino. Los áyivikas eran fatalistas estrictos, deterministas, pues consideraban que el destino era el verdadero determinante de cada suceso.³ Ningún esfuerzo humano puede cambiar el destino: los acontecimientos futuros ya existirían de alguna manera, debido a que están determinados.³

Después de veinticuatro años de ascetismo, Góshala enumeró «seis factores inevitables de la vida»:³

• aumento y pérdida
• alegría y dolor
• vida y muerte

Agregó dos senderos de vida: la canción y la danza.³

Se discute si eran no teístas o si rendían culto al dios Shivá⁴ o al dios Visnú.⁵ La cosmología de los áyivikas era muy complejo, con un universo extenso que pasaba por un número inmenso de ciclos del tiempo. Según algunos, negaban la existencia del alma, según otros simplemente negaban que el destino de la yivá (‘vida’, ser vivo) dependiera de las acciones humanas.³

Al principio se hallaban relacionados con el budismo y el yainismo, del que quizás fueran incluso una variedad, pues la primera referencia conocida del áyivika se encuentra en los primitivos textos canónicos yainas.

[editar] Atomismo

El escritor Pakudha Kachaiana, contemporáneo de Buda, elaboró una teoría atomista con siete sustancias (en orden de sutilidad): tierra, agua, fuego, aire, alegría, dolor y vida, que son increados y constantes. Para esta concepción atomista existen cuatro variedades de átomos, con los que se forman los cuatro elementos de la naturaleza: tierra, agua, fuego y aire; todos poseen la capacidad de combinarse.³

La yivá (vida) no es algo compuesto de átomos, sino lo que percibe, lo que entra en conocimiento de las combinaciones de los mismos. Las variedades de átomos, las percepciones de alegría o placer y dolor y la vida constituyen las siete esencias a que queda reducido todo lo existente.³

Los átomos son eternos, indivisibles, indestructibles y no han sido creados por nadie. Las variedades de átomos no pueden convertirse unas en otras. Los átomos son capaces de moverse en cualquier dirección. Las propiedades de los cuerpos dependen de los átomos que los componen, de la cantidad de átomos por unidad de volumen y de la manera en que los átomos están combinados. La creencia de los áyivikas apareció como una doctrina realista y para algunos materialista, opuesta a las antiguas religiones indias y a las filosofías budista y yaina. (Leer más) - (read more)

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ARTÍCULOS Y ANEXO

• Anexo 1
• Anexo 2
• Anexo 3

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EXOTICINDIA.ES

TEMAS	BUDDHISMO (1021) - PAGINA ORIGINAL DE LENGUAS EXTRANJERAS (37) HISTORIA (1446) - PAGINA ORIGINAL PURANAS - PAGINA ORIGINAL VAISHNAVISMO - PAGINA ORIGINAL HOME - PAGE - PAGINA DE ORIGEN Biblioteca de medicina alternativa Arte y arquitectura Budista Libros de historietas Foreign Languages Arte hindú Historia Cine de la India Lengua y literatura Artes escénicas Filosofía Sociología y antropología Tantra Viajes Yoga
OTROS	--

Conceptos Hinduistas (1428)SC

Category:Hindu (mythology) (3256)SC | Category:Hindu mythology (3270)SC | Categoría:Mitología hindú (3288)SC (indice) | Categoría:Mitología hindú (videos) (3289)SC | Conceptos Hinduista (A - G) SK y SC (videos) (3294)SC

Aa-Anc · Aga - Ahy · Ai - Akshay · Akshe - Amshum · Ana - Ancie · Ang - Asvayu · Ata - Az · Baa-Baz · Be-Bhak · Bhal-Bu · C · Daa-Daz · De · Dha-Dry · Du-Dy · E · F · Gaa-Gayu · Ge-Gy · Ha-He · Hi-Hy · I · J · K · Ka - Kam · Kan - Khatu · Ki - Ko · Kr - Ku · L · M · N · O · P · R · S · Saa-San · Sap-Shy · Si-Sy · Ta - Te · U · V · Ve-Vy · Y · Z

Conceptos Hinduistas (2919)SK

(2592)SK
A_a-A_g · A_h-A_m · A_na-A_nc · A_nd-A_nu · A_p-A_r · A_s-A_x · A_y-A_z · B_aa-B_aq · B_ar-B_az · B_e-B_hak · B_hal-B_hy · B_o-B_u · B_ra · B_rh-B_ry · B_u-B_z · C_aa-C_aq · C_ar-C_ay · C_e-C_ha · C_he-C_hi · C_ho-C_hu · C_i-C_n · C_o-C_y · D_aa-D_an · D_ar-D_ay · D_e · D_ha-D_ny · D_o-D_y · E_a-E_o · E_p-E_z · F_aa-F_y · G_aa-G_aq · G_ar-G_az · G_e-G_n · G_o · G_ra-G_y · H_aa-H_aq · H_ar-H_az · H_e-H_indk · H_indu-H_isto · H_o-H_y · I_a-I_q · I_r-I_s · I_t-I_y · J_aa-J_aq · J_ar-J_ay · J_e-J_n · J_o-J_y · K_aa-K_aq · K_ar-K_az · K_e-K_h · K_o · K_r · K_u - K_z · L_aa-L_aq · L_ar-L_ay · L_e-L_n · L_o-L_y · M_aa-M_ag · M_ah · M_ai-M_aj · M_ak-M_aq · M_ar-M_az · M_b-M_n · M_o-M_z · N_aa-N_aq · N_ar-N_az · N_b-N_n · N_o-N_z · O_a-O_z · P_aa-P_aq · P_ar-P_az · P_e-P_h · P_o-P_y · R_aa-R_aq · R_ar-R_az · R_e-R_n · R_o-R_y · S_aa-S_am · S_an-S_ar · S_as-S_g · S_ha-S_hy · S_ia-S_il · S_im-S_n · S_o - S_q · S_r - S_t · S_u-S_z · T_aa-T_aq · T_ar-T_ay · T_e-T_n · T_o-T_y · U_a-U_q · U_r-U_s · V_aa-V_aq · V_ar-V_az · V_e · V_i-V_n · V_o-V_y · W_aa-W_i · W_o-W_y · Y_aa-Y_av · Y_e-Y_iy · Y_o-Y_u · Z_aa-Z_y

GENERAL

JUDAISMO | Ärî Garga-Samhita | Oraciones Selectas al Señor Supremo | Devotees Vaishnavas | Dandavat pranams - All glories to Srila Prabhupada | Hari Katha | Santos Católicos | El Antiguo Egipto I | Archivo Cervantes | Sivananda Yoga | Neale Donald Walsch | SWAMIS | ENCICLOPEDIA - INDICE | DEVOTOS FACEBOOK | EGIPTO - USUARIOS de FLICKR y PICASAWEB | AYUDA en INFORMÁTICA | BIOGRAFIAS | BUDDHISMO | CINEMANÍA | DANDAVAT PRANAMS | DANDAVATS | HEBREO - JUDAISMO | HINDUISMO | KABALEH - CABALA | MAESTROS ESPIRITUALES | MEDICINA NATURAL | Mis Escritos | MITOS Y LEYENDAS - MITOLOGÍAS | Religión | TEXTOS BÍBLICOS | Textos Sagrados Antiguos