Schools and Sects in Jaina Literature

Author(s): Amulyachandra Sen
Publisher: Vishwa Bharati Calcutta

Page 39

SCHOOLS AND SECTS IN JAINA LITERATURE
Those who admit the existence of the soul (jiva) by itself (svataḥ), for all eternity (nitya), through Time (kāla) are the first school. They say that the soul exists in its own nature, it is eternal, and acts through Time. They are called Kalavadins. Gunaratna quotes the following as stating their doctrine :
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na kalavyatirekena garbhabalaśubhädikam 1 yat kiñcij jāyate loke tadasau kāranaṁ kila 11 kimi ca käläd rte naiva mudgapaktirapīksyate 1 sthälyādisannidhane'pi tatab kälädasau matā 11 kālābhāve ca garbhādi sarvam syad avyavasthaya 1 paresṭahetusadbhavamäträd eva tadudbhavat II kalaḥ pacati bhutani kālaḥ samharate prajāḥ 1 kälaḥ suptesu jägarti kālo hi duratikramah 11.
The blossoming of trees and plants, the appearance of fruits, the change of seasons, the movement of stars and planets, the periods of gestation, infancy, adolescence, youth, old age, etc., could not have taken place if there were no Time. In the absence of Time everything would be in disorder, but such disorder we neither find nor desire. Cooking, for instance, depends not on the bringing together of fire, pan and other materials, but on Time. It is not at the sweet will of man that causes happen, but according to the order of Time and we cannot dispense with it.
Those who say that the soul exists in itself eternally through isvara (God) are the second school called Iévaravadins. They regard the universe as made by God who is endowed with the attributes of perfection and is the ordainer of heaven or hell for men.
Those who say that the soul exists by itself eternally through atman (Self) are the third school called Atmavadins. According to them the Self creates everything.
Those who say that the soul exists in itself eternally through niyati ('the fixed order of thing') are the fourth school called Niyativadins. According to them there is a principle called niyati by which all that exist assume their form in a prescribed manner, and not otherwise. Whatever comes out of something at one time always comes out of that thing in a regular manner, as otherwise the law of cause and effect and the law of uniformity of nature would not be in operation, for there would be nothing to determine the order of events (anyatha käryyakaraṇavyavastha pratiniyatarüpavyavastha ca na bhavet niyamakabhävät).