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JAIN JOURNAL
(All this has come into existence by accident--the various joys and sorrows of men; all this is like the striking a crow by a palm-fruit, which is not preceded by design. It is useless to think that the origination of things is preceded by design.)
Thus under nästi jivah "svatah” we have obtained six schools and under nästi jīvah "paratah” we shall have a set of another six schools. Therefore there are obtained twelve schools under the first o
principles” and by extending the same classification to each of the other six "principles” we have altogether seven times twelve or eighty-four schools comprised in Akriyāvāda.
Another classification of Akriyāvādins divides them into eight classes, viz.,
Ekavādins who believe in one supreme soul as the first cause.
Anekavādins who believe in one supreme principle manifesting itself in several principles.
Mitavādins who gave a fixed size to the soul. Nirmitavādins who regard the universe as created by God. Sātavādins? 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 non-Jaina creeds have been comprised under those eight classes of Akriyāvāda, the scope of which is certainly wider than that of the previous classification into eighty-four classes.
The Akriyavādins are mentioned in the texts as not admitting that the action of the soul is transmitted to future moments, and as holding that nothing exists and all forecasts of the future are false'.
Sthananga, 8.3.607.
Sutrakrtanga, I.iii.4.6 ; 1.11.4.10. This is the view held by the Tantrikas. Cf. Cittavisuddhiprakarana attributed to Aryadeva, JASB, 1xvii, 1898, p. 175, and Subhasitasangraha, p. 37.
& Sutrakrtanga, I. xii.4. • Sutrakrtanga, I. xii 10.
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