Jaina Philosophy Historical Outline

Author(s): Narendra Nath Bhattacharya
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 109

PART THREE
THE SOPHISTICATED STAGE
Jainism and Indian Philosophical Tradition TN the Sūyagada the Jain attitude towards different non-Jain philosoIphical systems is amply reflected. We have already occasion to refer to the four principal philosophical schools-Kriyāvāda, Akriyavāda, Ajñānavāda and Vinayavāda- which were current in the days of Mahāvīra. Of these schools the following is said: “The (Kriyāvādins) Śramaņas and Brāhmaṇas understanding the world (according to their lights) speak thus: misery is produced by one's own works, not by those of somebody else (viz. fate, creator, etc.). But right knowledge and conduct lead to liberation. He who knows the tortures of beings below (i.e. in hell); who knows the influx of sin and its stoppage; who knows misery and its annihilation-he is entitled to expound the Kriyāvāda ... The Akriyāvādins: who deny Karma do not admit that the action (of the soul is transmitted to) the future moments. They become involved in contradiction in their own assertions; they falter in their speech and are unable to respect what is said to them. This (their opinion) has a valiant counter opinion, this (our opinion) has no valiant counter-opinion; and karma has six sources. The Akriyāvādins do not understand the truth, being forward various opinions; many men believing in them will whirl round in the endless circles of birth"... The speculations of the agnostics (Ajñānavādins)5 cannot lead to knowledge; they cannot reach the truth by themselves, still less teach it to other men. The agnostics, though they (pretend to be clever, reason incoherently, and do not get beyond the confusion of their ideas. Ignorant (teachers) speak to
11, 12. 11-21; cf. I. 2.24. *SBE, XLV, pp. 317-19. '1. 12.4-10. *SBE, XLV, pp. 316-17. "I. 2.17; I. 12.2.