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 41

32
SCHOOLS AND SECTS IN JAINA LITERATURE
nine times twenty or one hundred and eighty schools comprised in Kriyāvāda.
To kriyāvādins have been ascribed the views that unless a sinful thought is translated into action or a sinful act performed with a sinful motive the full karmic consequences will not follow and such acts will affect the soul but slightly 10, and that misery is produced by one's own works and not by the work of somebody else, viz., fate, creator, etc. 104
The meaning is that the state of mind and conduct must combine to constitute sin for any one of them without the other would not give rise to the consequences of a sinful karman. Silānka points out that they hold that action alone leads to liberation even though it be unaccompanied by right knowledge and right faith.
2. Akriyāvāda. The Akriyāvādins deny the existence of the soul, etc., for according to them everything is of a momentary existence and a state comes to an end the moment it comes into existence, and therefore, it cannot have any kriya. Without continuity of existence no kriya is possible, the existence itself is the cause and effect of it.
The Akriyävädins are of eighty-four varieties obtained in the manner shown below. Let us take seven of the “nine principles" leaving out punya and apunya. Of these seven let us take the first, jiva, and draw a table thus :
JIVA
svataḥ
svataḥ
parataḥ
kālataḥ
iśvarataḥ
ātniatah
niyatitah
svabhāvatah
y adrcchātaḥ
The divisions of nitya and anitya, as in the Kriyāvada table, are not necessary here as the question of eternity and non-eternity does not arise when the existence itself of soul, etc., is denied. Yadịccha is put last because all Akriyāvādins are Yadịcchāvādins. The same six divisions from kāla to yadycchā are also to be considered under parataḥ as under svalah.
Those who say that no soul exists in itself through Time are the first school. According to them the existence of objects is established from their signs or effects and there are no such signs or effects from which the
103 Sat. S. I.i.2.25-28. 104 Sot. S. I.xii. 11.