Jaina Philosophy Historical Outline

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

Page 88

The Incipient Stage 67 (11) conscious of one object (ekatta), (12) conscious of many objects (nānátta), (13) limited in matter (paritta), (14) unlimited in matter, (16) limited in consciousness and, (16) unlimited in consciousness. According to the Asaññivādins, subdivided into eight groups, the soul remains unconscious after death, and it can be material, non-material, both material and non-material, neither material nor non-material and so forth. The Nevasaññināsaññivādins were also divided into eight groups and their views were based upon the combination of those upheld by the Saññivādins and Asaññivādins. The Ucchedavādins and Ditthadhammanibbānavādins belonged to a different category. The former was divided into seven subsects and latter into five. According to the former, there is no separate existence of soul which is same as the body itself and it becomes extinct after the extinction of the body. According to the latter, the soul attains perfection when it enjoys fully the pleasures of five senses, and hence the summum bonum of life is enjoyment of worldly pleasure. These five schools, subdivided into forty-four groups, formed the Aparânta Kappika.
The Jain texts mention 363 philosophical views which were current in the days of Mahāvira. These views were grouped into four principal schools-Kriyāvāda, Akriyāvāda, Ajñānavāda and Vinayavādā. 180 forms of the Kriyāvādins are mentioned in the Jain texts. Kriyāvāda is the doctrine according to which the soul acts and is acted upon. The term Kiriyam or Kriyāvāda, with some reservations, also applies to the Jain doctrines. According to the Suyagada! the followers of this doctrine maintain that misery is caused by oneself and not by any external agent. Liberation may be attained by knowledge and good conduct (vijjā-caraṇam pāmokkham). Fools are unable to stop the influx of evil actions, but the wise can do so by abstaining from wrongdoing (Na kammaņā kamma khavemti bālā, akammaņā kamma khavemti dhiro). The Buddha was not, however, ready to accept the view of the Kriyāvādins in general and of the Jains in particular that human suffering is not conditioned by or dependent upon external conditions. 2
The Jain accounts elaborate Akriyāvāda into 84 varieties. Akriyavāda is the doctrine of non-action which is virtually opposed to Kriyāvāda. As Sudharman, the chief disciple of Mahāvīra, expounds his master's view, the Akriyāvādins teach the annihilation of good
11. 12.11-22. 'cf. Arguttara, III, p. 440, *Sūya, I. 12.4.