Jain Journal 1967 04

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

Page 50

APRIL, 1967
177
The Akriyāvādins 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, jīva, and draw a table thus :
Jiva
svatah
paratah
kālatah
iśvaratah
ātmatah
niyatitah
syabhāvatah yadịcchātah
The divisions of nityah and anityah, as in the Kriyāvāda 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. Yadịcchā is put last because all Akriyāvādins are Yadịcchāvādins. The same six divisions from kāla to Yadrcchā are also to be considered under paratah as under svatah.
Those who say that no soul exists in itself through Time are the first school. According to them, the existence of object is established from their signs and there are no such signs or effects from which the existence of the soul can be established. The same argument is applied in denying the existence of the soul through iśvara, ātman, niyati and svabhāva as in regard to kāla. Yadīcchā means obtainment of results without any determining cause. The Yadıcchāvādins see no uniformity of casual relation in the world. Sāluka 'the root of a particular kind of water lily' comes of a śāluka as well as of cow-dung ; fire comes of fire as well as of arañi 'a piece of wood' ; smoke comes of smoke as well as of a combination of fire and fuel ; kandali 'a particular kind of plant with white flowers appearing very plentifully in the rainy season' comes of kanda 'bulbous root' as well as of seeds; the vata tree comes of s as well as of a section of a branch, and wheat comes of wheat-seeds as well as bamboo seeds. So there is plurality and not uniformity in casual relations and everything comes into existence accidentally (yadrcchātah) as in a freak. Gunaratna quotes the following as illustrating the views of Akriyāvādins ;
atarkitopasthitameva sarvam citram jānānam sukhaduhkhajātam kākasya talena yathābhighāto na buddhipuryo 'sti vsthābhimānah