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( 97 ) Kriyāvāda is the school which admits the existence of the soul by itself (797:) for all eternity (Fra). Among the Krijārādins there may be those who believe that the soul exists in its own nature and is eternal but acts through time (Fragrat) and those who believe that the soul exists in itself eternally through Isvara (fararet) or those who believe that the soul exists by itself eternally through Atman (317791a) or those who believe that the soul exists in itself eternally through Niyati (the fixed order of things fanfaarai) or those who believe that the soul exists by itself eternally through Svabhāva or nature (
Fraara). There may be further divisions of the Kriyavādin's according to whether they consider that the soul exists but is not eternal or that the soul exists but not of itself, that is to say, that it can be known only by contrast with other things. The Kriyāvādins, among whom Jainism may also be included, hold the belief that unless a sinful thought is translated into action or a sinful act performed with a sinful motive, the full karmic consequences will not follow and the soul will be affected but slightly, and further that misery is produced by one's own acts and not by the act of somebody else, viz., fate, creator etc.
Akriyāvāda denies the existence of the soul and considers that everything has a momentary existence and that a state comes to an end the moment it comes into existence. Without continuity of existence no Kriya is possible, so that when existence is believed to be. momentary in its character, the philosophy is essentially Akriyavāda. The Akriyāvādins are mentioned in the texts as not admitting that the action of the soul is transmitted to future moments and as holding that nothing exists and all forecasts of the future are false. The Buddhists are obviously included in this school, for their doctrine is that everything has but a momentary existence and that there is no continuous identity of existence between a thing as it is now and as it will be in the next moment. By not admitting the existence of Jiva, they were considered by the Jainas as denying Karman as well.
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Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
