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22
is far from acceptable. It is equally improper to confuse this Sanjaya with another in the Uttarajjayanani (26) or with a lowly carana who was named Riddhidhara Sanjaya. Dr. G.P. Malalasekera has described him as the preceptor of Säriputta and Moggalāna, but he has produced no evidence in support of his view (27).
Some people have viewed Sanja ya's vikse pavāda as the forerunner of syàdvāda; but the view that syādvāda developed from vikşepavāda has no ba sis and is no better than a flight of imagination (28).
Such is the account we have about the leading spiritual teachers and their schools of philosophy of that phase of history; but the account is by no means exhaustive. These leading schools of philosophy a part, there were many other views current at that time. According to the Jaina tradition, there were a total of 363 such views (29), while according to the Buddhist tradition, the number was only 62 (30). The Agamas and the Tripitakas contain copious references to monks of many sects.
Notes on Chapter Two
(1)
Dharmānand Kausambi, op. cit. Pp. 181-83.
(2)
Dīghanikāya (Hindi), summary of P. 21.
Cf. Suyagadāņga (1. 1. 1.13) kuvvam ca kärayam ceva savyaṁ kuvvaṁ na vijjai evaṁ akārao appā evam te u pagabbhia.
Cf. Ibid, (1. 1. 1. 15-16) santi pånda mahabbhūyā ihamegesi ahiyā ayachattho puno āhu āyā loge ya säsae duhao na vinassamti no ya uppajjae as e savvevi savvahā bhává niyatti bhāvā magayā.
(5)
Cf. Ibid, (1.1.1..11-12) patteaṁ kasine āyā je bālāje ya padiyā santi piccā na te sānti natthi sattovavāyiyà natthi punne va pāve va nathhi loe ito vare sarirassa vinās enam,vināso hoi dehino.
