Jain Moral Doctrine

Author(s): Harisatya Bhattacharya
Publisher: Jain Sahitya Vikas Mandal

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OPERATIVE FACTORS IN IMMORALITY
(7) Kāyiki-kriyāma readiness to injure others. (8) Adhikaranikikriyā-being possessed of weapons of offence. (9) Pāritāpikā-kriyā -being possessed of means for the mental injury of any one. (10) Prānātipātiki-kriyā, depriving one of his senses, life, powers or power of respiration. (11) 'Darśana-kriyā--a desire for seeing pleasant forms. (12 Sparśana-kriya--an activity for having pleasant touches. (13) Prātyayiki-kriya-invention of new forms of sensual enjoyment. (14) Samantāpatana-kriya-attending calls of nature in places frequented by human beings and animals. (15) Anabhoga-kriyā-careless throwing of things or one's own self, in places without seeing whether they are swept or not. (16) Sva-hastakriyā—doing things with one's own hands, which should be done by others. (17) Nisarga-kriyā--praising bad things. (18) Vidāraņakriyā-publishing other persons' failings. (19) Ājña-vyāpādinikriyā-wrong interpretation of scriptural teachings, in order not to follow them. (20) Anākānkşa-kriya-disrespect of sacred teachings out of vicious or lazy attitudes. (21) Prārambha-kriyā-indulging in misconduct. (22) Parigraha-kriya-sticking to worldly things. (23) Māyā-kriyā-practice of deceit on one's right knowledge and right faith. (24) Mithyādarśana-kriyā-speaking highly of actions which contradict right faith. (25) Apratyakhyāna-kriyanot giving up what ought to be given up.
So the above thirtynine states or activities are manifestations of the inflow of matter into the soul, the Asrava which is called the 'Sāmparāyika' or what confines the self within the mundane sphere. It should not be thought, however, that the inflow in all people is of one and the same nature. The Jaina thinkers point out that there is a difference in the Asrava in different persons, even when it is caused in them by the same form of activity; for, this self-same activity itself may be different modes in different people. A particular Asrava-causing activity may be in some people, (1) intense (tivra), in others, it may be, (2) mild (manda), (3) in some again, a difference in an activity is caused by the intention behind the act of the doer' (jñāta-bhavā); (4) sometimes, again the doer is
cious of his intention behind his act, and this causes a difference in the Asrava-causing activity (ajñāta-bhāva); (5) the agent's own capacity (vīrya) and his place in life sometimes cause a difference in his activity; (6) often, however, the difference in the inflow-inducing activity is due to the character of 'what it is dependent on' (adhikarana). This last, viz., the 'Adhikarana' refers to the fact that an Asrava-causing activity may greatly depend upon either the self or the non-self. The Adhikarana or the dependence of the inflow may be of two kinds in as much as it may refer either to
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