Jain Journal 1967 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 49

176
JAIN JOURNAL
presence of which effects follow and in the absence of which effects do not follow is to be regarded as the cause.
We have thus obtained five schools under asti jīvah svatah "nityah". Under asti jivah svatah "anityah” we shall have another five schools accordingly as the non-eternity is predicated of kāla etc. Then under the head asti jīvah paratah "nityah” we shall have another five schools according as "not of itself” is predicated of kāla, etc. The five classes of kāla, etc., are to be supplied under both nityah and anityah varieties of svatah and paratah. The paratah schools mean that the existence of jiva is admitted not of itself but as it is distinguished from other objects, for it is well-known how things are known by contrast with other things just as shortness is known as that which is not long, and in the same way the soul is known by distinguishing it from such objects as pillars, etc. The anityah varieties of paratah would give us yet another set of five schools. So we have twenty schools on jīva, the first of the "nine principles" and by extending the same classification to each of the eight "other principles" we have altogether 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 is performed with a sinful motive the full kārmic consequences will not follow and such acts will affect the soul but slightly, and that misery is produced by one's own works and not by the work of somebody else, viz., fate, creator, etc.5
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. Silanka 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 kriyā. Without continuity of existence no kriyā is possible ; the existence itself is the cause and effect of it.
4 Sutrakritanga, I.i.2.25-28. 5 Sutrakritanga, I.xii.11.