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212
LIFE IN ANCIENT INDIA
KRIYĀVADA
Kriya denotes the existence of soul (jīva) and those who admit the existence of soul are called Kriyā ādias. 195 It is stated that one who knows the tortures of beings below in hell, one who knows the influx of sin and its stoppage, one who knows misery and its annihilation is entitled to expound the kriyāvāda.126 Kryārāda comprised one hundicd and eighty schools 137
AKRIYĀTĀDA
The Akriyāvādins deny the existence of the soul etc , for according to them everty thing is of a momentary existence and a state conies to an end the moment it comes into existence, and therefore it can not have any kriya. They are identified with the Buddhists, who hold the doctrinc of ksanıkadăda.198 Akriyatädins were also called Viruddhas, since they held the doctrines opposite to other heretics.7%
9 4kriyatida, it is said, somprised eighty four schools 130
AJŇWAVIDA
The Incinaclins deny the neccssity of importance of Lugu ltdye tu attain salvation, since there is assertion of contradictory statements in it 181 It comprised sixty seven schools 133
135 Ibid 1 12, p 2208 298 Thud, 1.12.0223a Thus definition of kita ada is applied to Jains thenckes H
ever, it may be noted that according to Silānha (Sia Ti p. 218a), Anaalis kell that action (hriya) alone leads to liberation even though it be unaccompanied by rich knowledge and right faith ; also cf. Ulará Ti 18 p 3311 cf also Ingutana 1 pp. 180-181 wheie Malāvira is represented as an exponent of the dortune of five all
activity (irralada) 121 loud II 2 40. There are nine categories id, ajia a rara, bandha. ai un i tu
moka, punya and papa Each of them may be regarded as watch and r ule nzlya and antiju with regard to küla, Iszara almā. nijari and s.abhāta Thus by niult phying 9 x 2 x 3 x 5 we have one hundred and eighty possible schonis of Anni idan
(Süya Ti 1.12, p 2n8a) 119 Süya 13.2-8 The Tha (8 607) gives the eight divisions of the dona de La
(phonists), Anegādāt (pluralists), Miyacá (extensionists), Vimmiyatı: (camogonst) Samuccheduz āda (anmhilationists), Vipazar (eternalists). and Ya Santa Parali (matenalists), cf the same method of classification in the Brahmajāla sutta I the Digha. (Barua Pre-Buddhist Inutian Philosophy, p 197). In Buddhist works Palu
dhakaccayana's doctrue is also called churrada (Lan, Historical Glem P 33) 129 Eny Sū. 20, Vāyī. Ti 15 p 194a, Ozā 38 p. 169. 180 Leaving out punya and pāpa take the seven categones. Cach of them niz hu li gorde
Satana (subjecue) and paratah (objetivc) with regard to kala iscra it slabhäta and adricchålah (cf Sietāstalara up 1 2). Thus by mulurling T i t!
harc aghty four Livisions (Süya T71.13 p 209). 1:1 Suya. 1, 12.
There are nine categones each one of which may be regarded as sut, asa' safzal ataktaya, sada, aktarja, daadatakta ya and sadasadar akrat ya, which come to chy to these may be added sal atat vad al and a. ahtaa which gives us siit stsenschools (Shaya. Ti 1. 12, P 9)
