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THE BUDDHA AND HIS CONTEMPORARIES
§ 1. His Contemporaries
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At the time when Gautama took Parivraja there was a great intellectual ferment in the country. Besides the Brahmanic Philosophy there were as many as sixty-two different schools of philosophy, all opposed to the Brahmanic Philosophy. Of them at least six were worthy of attention.
Of these schools of philosophy there was one headed by Purana Kassappa. His doctrine was known as Akriyavada. He maintained that the soul was not affected in any way by Karma. One may do, or one may get things done. One may do injury or one may get someone to kill. One may commit theft or dacoity or one may get theft or dacoity committed, one may commit adultery or one may get adultery committed, one may tell a lie or one may get a lie told. Nothing affects the soul. An act, however licentious, does not affect the soul with sin. An act, however good, does not bring merit to the soul. Nothing has any Kriya (result) on the soul. When a person dies, all the elements of which he is made join in their originals. Nothing survives after death, neither body nor soul.
Another school of thought was known as Niyativada. Its chief propounder was Makhali Ghosal. His doctrine was a kind of fatalism or determinism. He taught that no one can do anything or undo anything. Things happen. No one can make them happen. No one can remove unhappiness, increase it or diminish it. One must undergo one’s share of the experiences of the world.
The third school was known as Ucchedavada. Its chief propounder was Ajit Kesakambal. His doctrine was a kind of Annihilism. He taught that there was nothing in Yajna, Haom ; there is no such thing as the fruits or effects of deeds to be enjoyed or suffered by the soul. There is neither heaven nor hell. Man is made up of certain elements of unhappiness in the world. The soul cannot escape it. Whatever sorrow