Schools and Sects in Jaina Literature

SR No.: 001972
Original Sutra Author: N/A
Author: Amulyachandra Sen
Publisher: Vishwa Bharati Calcutta
Publication Year: 1931
Total Pages: 58
Language: English
Classification: Book_English & Philosophy
File Size: 4 MB

Page 36

SCHOOLS AND SECTS IN JAINA LITERATURE
27
(VII) MINOR SCHOOLS.
A school of philosophers thought that a jīva performed sammattakiriyam (samyaktvakriyā) right conduct and micchattakiriyam (mithyātvakriyā) wrong conduct at the same time, i.e., while it performed right conduct at the same time it perforined wrong conduct also, and while it performed wrong conduct it performed also right conduct at the same time." Malayagiri, the commentator, says that it is the doctrine of Caraka. Gunaratna says that Caraka represented a school of Samkhya.
Another view held by some was to the effect that there was no harm in enjoying the pleasures of the senses for it gave relief to the enjoyer without causing harm to any one else, just as the squeezing of a blister or boil gave relief and has no dangerous consequences. A ram drinks the quiet water which gives it relief. If this harmed the ram we could have said that the act was harmful but as it did not there is surely no harm in it." In the identification of the upholder of this view Harşakula has the same doubts which he had with regard to Sātavādins mentioned above.
According to another school it is not only the soul which does not exist but nothing exists. Everything is mere appearance, a mirage, an illusion, a dream or phantasy. There rises no sun nor does it set ; there waxes no moon nor does it wane ; there are no rivers running nor any wind blowing ; the whole world is unreal. The Mādhyamika school of the Buddhists and the popular Māyāvāda which arose as an off-shoot of Vedānta owe their origin probably to this school which is met here in the literature of the Jainas for the first time in the history of Indian philosophical thought.
In Sāvatthi there were two rival schools who disputed the point whether knowledge was superior to conduct or conduct was superior to knowledge.*Abhayadeva, the commentator, quotes some of their views, e.g.,
kriyaiva phaladā pumsām na jñānam phaladam matami yataḥ strībhakşyabhogajño na jñānāt sukhito bhavet. II
Conduct always bears fruit, not so knowledge--just as one having merely the knowledge of enjoyment of women does not thereby become happy.
* Jīvā, S. 3. 104. * Tarkarahasyadtplkā, a commentary on Saddarsana samiccaya, p. 31. " Sät.S. I.iii.4.10-12. " Sat.S. I.xii.7. " Bhag. S. S. 10.954.