Jain Journal 1995 07

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

Page 19

8
III. Heretical doctrines of Karma
According to the Brāhmaṇical conception when one nourishes two thousand sacred mendicants, it is considered as meritorious action and thereby attains the status of gods which is included in the preaching of the Veda. 34
JAIN JOURNAL: Vol-XXX, No. 1. JULY 1995
According to the adherents of Sankhya philosophy when one acts or makes another to act, it is not one's soul which acts or makes others to act, it is the Prakṛti which acts and the Puruşa looks on.35
According to the Vedantins those who possess good conduct are included under meritorious and in order to obtain liberation knowledge is essential but Silanka ascribes this view to the Ekadanḍins.36
According to the Kriyāvādins those who do not consider the nature of deeds well they experience suffering of worldly existence. Those who merely intend to harm or kill the sentient beings and those without any intention harm or kill the sentient beings although are affected owing to the production of karma, yet their souls are merely touched by its effect and are not firmly found by the same.37
According to the Sutrakṛtänga Commentary the Ekantakriyāvāda philosophers like the adherents of Sankhya, never think of karman. Similarly, the Buddhists who are also considered as Ekantavādins do not regard the four types of actions (karmas) as the cause of bondage. These views of Ekāntakriyāvādins involve its adherents into phenomenal existence or samṁsāra. Being deluded and owing to their indifference about the principle of karma they are subjected to transmigration and unceasing suffering. The Jains who are Kriyāvādins are distinguished from the above, because they discuss the eight kinds of karma and how the ātman is found by the former. They also investigate the path of liberation by which one can be free from the karmic bondage.38
Whereas the Akriyāvādins are those who deny karman and do not concede that the action of the soul is transmitted to the future moments, and Silanka ascribes this view to the Buddhists.39 According to Silanka the Sunyavādins (i.e. Buddhists) are those who deny all actions which include those that are in the gamut of perception and hence the whole world including the rising and setting of Sun and Moon are unreal.40 According to the Buddhists those who nourish
34. JS Part II. p. 417. 35. Ibid., p. 237.
36. Ibid., p. 417.
37. Ibid., p. 242.
38. Sūkṛ (DvS), pp. 181-182.
39. JS Part II, p. 316.
40. Ibid., pp. 316-317.