22. The philosophy of Samkha and Joga (the Parivvayaga)

535 Samkha and Joga : Amjanasena, a nun who was knowing both Samkha and Joga and systems (samkhe joge ya kayappavesa), explains her philosophy to a trader's wife in order to evoke her passion for an illicit sexual relationship with a trader¹, for whom she works as a go-between. She says firstly that gods reside in the human body and, therefore, it should be kept clean in any case; secondly the soul (purisa) is attached to the qualities (gunadhamma) and thus gets frequently involved (vilimpati) in worldly sport (pekkham nemittam) 2 (due to is illusion); thirdly there no such entity as atman (appa n natthi); fourthly, the body is meant for enjoyment; and lastly, no one should think about the past or worry about the future%3B but whatever enjoyments are available one should enjoy them 3. • It may be noted that all the above views are not rational philosophical statements, as they not only contradict each other but have no consistency whatsoever. 1. Vasudevahindi by Sanghadasa, 232-33. 2. Sandesara, in his translation of the first part, explains gunadhamma puriso as, "the soul has no existence beyond the gunas", see Vasudevahimdi (trans.), p. 302. 3. Vasudevahindi by Sanghadasa, 232-33.

536 These so-called doctrines of hers have only one consistent thread throughout, and that is to induce of the simpleminded house-wife to some evil act! Samkha Philosophy : During his itinerary Vasudeva, according to Vasudevahindi by Sanghadasa, comes across a mendicant with whom he carries on some philosophical discussion 1. The discussion fully reveals that the mendicant is a follower of Sankhya darsana. The dialogue opens with a question from Vasudeva inquiring as to what the mendicant was doing. He answers that he is brooding over Pagai and Purisa, and explains that the soul (purisa) is sentient (ceyana), eternal (nicca), inactive (akiria) and the enjoyer (bhotta); while the pagai is non-sentient (aceyana), active (sakiriya), and having gunas (gunavati). When the soul gets a body (sarirapaccaena), it is caught in bonds, the only way to release from which is knowledge (nana). Knowledge can be attained only through mind. As it is non-sentient, it cannot work by itself but only when the pagai and purisa come together. 1. Vasudevahindi by Sanghadasa, 360-61.

537 Vasudeva does not accept the above views on two grounds. Firstly, the conjunction of pagai and purisa, respectively with their attributes as being non-sentient and inactive, cannot be accomplished without a third agent besides them. 1 Secondly, simple knowledge of the real nature of the pagai and purisa cannot lead to the redease. For instance, in the case of a disease its correct diagnosis by itself never cures a patient; he has to be treated accordingly. Similarly, for the release of the soul from the worldly bonds, knowledge should be accompanied by austerities. Yoga Philosophy : The Vasudevahindi by Sanghadasa refers to a teacher of Yoga (joggacariya) intervening in the lecture which was being delivered by Vasudeva on the antiquity of the art of archery. The discussion between the two at the end, came to an important point, i.e., the nature of the atman. The teacher put forth his theory that (i) the five elements produce corresponding organs of sense, (ii) sentience is created by a conjunction of the five elements, (iii) at the destruction of the body, the senses of perception return to their respective elements, and as such (iv) there is no independent existence of the soul 1. 1. Uh(P), 2202,203.

538 Alike the Natthiya ^vadi he also refers to the example of wine¹. Vasudeva refutes the above theory on two grounds: (i) one has to imagine the existence of a co-ordinator of the senses in the form of the soul, and (ii) the difference in the various sentient beings, all of which are born of the same five elements, cannot be explained without the law of Kamma The Followers : 2 • Those who professed the system of Samkha and Joga are referred to as parivvayagas [parivrajaka] 3,3 a term which signifies in Vasudevahindi by Sanghadasa a monk who moves from place to place. A parivvayaga who was the tutor of Samuddadatta + and 5 bhaddamta Sumitta seem, however, to be exceptions to the above rule. During their tour, they visited various villages, cities, regions (gamanagavajanavaesu viharamtig and sacred places (titthajatta?). They observed four months' halt at 1. Vasudevahindi by Sanghadasa, 202-03. 3. Ibid., 43, 151, 232. 5. Ibid., 360-61. 7. Ibid., 152. 2. Vasudevahindi by Sanghadasa, 203. 4. Ibid., 50. 6. Vasudevahindi by Sanghadasa, 232.

539 one place during the rainy season (varisaratta) 1, like the Jaina monks². Monk Sumitta, referred to above, seems to be an exceptional case. He had his living quarters equipped even with the materials of painting. He allowed for the courtezans to visit his house and also did not hesitate to visit theirs. Moreover he did not beg food. The lay followers themselves volunteered to serve him food at his residence³. Study: The parivvayagas were very well studied. Amjanasena, a parivvaiga, was aquainted with the philosophies of Samkha and Joga, while Sulasa was proficient in the system of Sankhyas and in the science of grammar (vagarana-samkhasatthekusala) 4. Another 1. Ibid., 43. 2. Generally the parivvayagas wandered singly, Vasudevahindi by Sanghadasa, 43. Sulasa, a parivvaiga, is referred to as moving with a band of disciples (bahusissiniparivara); Vasudevahindi by Sanghadasa, 151. 3. Ibid., 360-61%; the residence of parivvayagas (parivvayagavasaha) was one of the places suspected as a resort of thieves%; Vasudevahindi by Sanghadasa, 40. 4. Vasudevahindi by Sanghadasa, 151.

540 parivvayaga was a regular teacher of a trader's son and taught him, along with the basic arts, (kalavihana) the doctrines of Bhavatism 1. The parivvayagas also practised meditation as in the case of Sumitta, who was meditating on the ultimate truth of the world (pagaipurisa cimta) in a garden outside the city of Kamcanapura. He tried to concentrate his meditation by sitting in a particular posture (baddhasana), covering his face to some extent (isim ca samvariyavayano), keeping his body motionless (niccalasavvamgo) and fixing his gaze on the nose 2. The parivvayagas were supposed to be friendly towards all (sumitto sarvassa), were expected to be of high character and were not to dabble in worldly affairs. As such, Sumitta felt very awkward when he proposed the Vasudeva name of Laliyasiri as a prospective bride for him. Still there are other examples wherein they are referred to work 1. Ibid., 50. 2. Vasudevahindi by Sanghadasa, 360. 3. Ibid., 361. When Sulasa was detected as having illicit relations with Jannavakka, her disciples leave her because of her bad character (asila); Vasudevahindi by Sanghadasa, 151.

541 as go-betweens for illicit relations 1, and having illicit relations between themselves as in the case of Jannavakka and Sulasa², or with women outside ³. In this connection, it is interesting to note that there are references to thieves 4, cheats 5, and 6 rabbers moving in the guise of the parivvayagas. ves Especially the role of a tidamdi monk helped the thieves very much as they could hide their swords in the staff 7. The very fact, however, that a thief could pass off safely in the garb of an ascetic is indicative of the ascetics reverence paid to them by the mass of people in general. 1. Ibid., 232. All the female ascetics can be so used says Vatsyayana, 2. Vasudevahindi by Sanghadasa, 151-52. See Kamasutra I.4.34-35; V.4. 43%; V.4.63; V.5.24%; VII.1.15. 3. Ibid., 50, 348. Also Chakladar, Social Life in Ancient India, p.130. 4. Vasudevahindi by Sanghadasa, 40. 5. Ibid., 146. 6. The atthasattha in this connection states that the parivvayagavasahi, i.e. the resting place of parivvayagas should be inspected carefully as they one of the places where the thieves hid themselves;B ibid., 43. 7. Ibid., 40.

542 The Requisites : An idea of the requisites of a parivvayaga [parivrajaka] or of a tidamdil, and his appearance can be had from the description of a fake parivvayaga. He wore two garments%; the lower, a red one%3B and the upper, an egasadiya (i.e. of one piece). He put around his waist a girdle of sheels (samkhakhamdiya-baddhaparikaro), and arranged afresh his hair and beard (navaraiyakesamamsukammo). While sitting, he supported his arm on the staff, and was engaged in moving the rosary according to the japa (i.e. muttering sacred syllables 2). The Vasudevahindi(H) gives some more information about the parivvayagas in the story of monk Kanagaradha, describing his previous life as a king. In this story it is illustrated how a jogaparivvaiya [yogaparivrajaka] misused her magical powers to win the favour a princess³. 1. So-called probably because of the three headed staff used as a support for left hand while performing japa; Vasudevahindi by Sanghadasa, 40. Jannavakka had a similar staff and also wore sandals (paduya); Vasudevahindi by Sanghadasa, 151-52. 2. Vasudevahindi(F), 40. 3. Sulasa, the parivvaiya, with the help of her magical powers creates an impression that Isidatta, wife of Kanagaradha, and the rival of princess Ruvini, is a demoness (rakkhasi) in human form. As such, the king orders Isidatta to be beheaded. Kanagaradha afterwards marries Ruvini.

543 From the above story 1 some of the salient of characteristics of the parivvayagas become clear: i) they moved from one place to another; ii) in their advise to the lay-followers they related legends (akkhaiga) and popular stories from dramas (nadiya); iii) they took interest in the matters of matrimony; iv) they not only used deceitful but sometimes even cruel means to achieve their end; and v) they wielded magical powers with which they made a person sleep (sovani) and to open doors locked from inside (talugghadani) In the Vasudevahindi by Dharmadasa, there is also a reference to those who are proficient in yogic practices (yogavisarada). A courtesan is advised not to allow such a person to come near, as he was likely to have a complete control over her mind through his powers and thus was likely to exploit her².