Buddhism, Jainism and Charvakism in the Śiśupālavadha

The grate sage Gautama indicated pratyakṣa, anumāna, upamāna and śabda (śavda) as proof of Knowledge:

pratyakṣānumānopamānaśavdāḥ pramāṇani | (1.1.3)

Utilizing some knowledge in order to attain knowledge of something else is known as anumāna.

“Anumāna (inference) is the process of ascertaining, not by perception or direct observation, but through the instrumentality or medium of mark that a thing possesses certain character”.

(As itis found in the Śiśupālavadhakāvyasamīkṣ ā, written by viṣṇupada Dutta, p. 170).

Māgha indicated about śabda and anumāna as proof in his epic—

“vyaktaṃ valīyān yadi heturāgamādapurayat ||” 12.69 ||^[1]

Beside this he was also well versed about the Śabda which is a quality of wide sky.

“apyanārabha māṇasya vibhorutpāditāḥ paraiḥ |
vrajanti guṇatāmarthāḥ śavdā iva vihāyasaḥ ||” 2.91 ||^[3]

Sound (śabda) is the attribute of the sky. It is the subject matter of Nyayaśāstra. It proves that poet Māgha was well versed about Nyāyabaiśeṣika Philosophy. Māgha was well versed about theist and atheist Philosophy. Baudhya, Jaina amd cārvāka are included in atheist philosophy. Buddhists did no belive the soul mentioned in Upaniṣadas. Then śūnyavāda theory of Buddhists has originated. No matter is stable. It is momentarily changeable. For this the belief of Buddhists is known as kṣaṇikavāda (kṣaṇikavāda). From refutation kṣaṇikavāda of Buddhism, Jaina philosophy were created. Their belief is called Syādvāda. According to Jainaism the world is created by mixing different substances.

In the context of Buddhism Māgha said that besides rūpa vedanā, vijñāna, saṃjñā, saṃskāra skandha.

Buddhism is soulless, similarly there is no mantranā of kings beside Pañcāṅga.

“sarvakāryaśarīreṣu muktāṅgaskandhapañcakam |
saugatānāmivātmānyo nāsti mantrī mahībhṛtām ||” 2.28 ||^[5]

In the fifty eight verse of fifteenth canto, Poet Māgha has indicated about unaltered minded Buddha.

“iti tattādā vikṛtarupamabhajattadabhinnacetasam |
māravalamiva bhayaṃkaratāṃ harivodhisattvamabhi rājamaṇḍalam ||” 15.58 ||^[6]

It proves the poet’s knowledge of Buddhism.

Jina—the founder of Jainaism—was indirectly discussed by the poet as an incarnation of viṣhnu.

He said:

“kṛtaghorājinaścakrebhūvaḥ sarudhirā jinaḥ” 19.112 ||^[2]

So, Jainaism is not unknown to the poet.

We find Carvakism in the second canto of the Śiśupālavadha.

“sarvaḥ svārthaṃ samīhate |’ 2.65 ||^[4]

Accomplishment is deeply rooted in the law of Cārvakism [Charvakism]. According to them direct observation is the only source of knowledge.

Footnotes and references:

[1]:

ibid., p.504.

[2]:

ibid., p.827.

[3]:

ibid., p.90.

[4]:

ibid., p.77.

[5]:

ibid., p.59.

[6]:

ibid., p.641.