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 43

34
SCHOOLS AND SECTS IN JAINA LITERATURE
Sātavādins106 who believe in obtaining mokşa by living a comfortable
life. Samucchedavādins who believe in the constant destructibility of things. Nityavādins who believe in the eternity of things. And Na-santi-paralokavādins who do not believe in a future life or
soul, etc. It will appear from the above classification that all possible uon-Jaina creeds have been comprised under those eight classes of Akriyavāda, the scope of which is certainly wider than in the previous classification into eighty-four classes.
The Akriyāvādins are mentioned in the texts as not admitting that the action of the soul is transmitted to future moments 07, and as holding that nothing exists and all forecasts of the future are false 08.
3. Ajñānavāda.
The Ajñānavādins deny the necessity or importance of knowledge. According to them knowledge is not the highest thing for where there is knowledge there is assertion of contradictory statements by different disputants resulting in dissensions which soil the mind and bring on a longer period of wordly bondage. But if ajñāna or negation of knowledge is upheld it generates no pride and there is no ill-feeling towards others and therefore the chances of wordly bondage are removed. The result of volition is karman and the result of karman is bondage which is of dire consequences and has to be suffered from, it having been produced by resolute and determined volitional activity. But that karman which results from the activity of mere body and speech unprompted by mental action is not volitional and therefore is not productive of severe suffering nor does it entail dire consequences. Such unvolitional effects of karman are swept off easily by good activities like the easy blowing off by the wind of dust particles adhering to a very dry and white wall.
The absence of volition of mind is generated by the force of ajñana for where there is knowledge there is volition. Therefore one desiring moksa should adopt ajñāna and not knowledge to lead him along the path of perfection.
14* See notes 90-93 and 110. 107 Sāt. S. I.xii.4. 101 Süt. S. I.xii. 10.