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SOME JAINA CANONICAL SUTRAS
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Mahavira, those who hold this view do not understand that things depend partly on fate and partly on human exertion. The doctrine of the akriyāvādins i augments the misery of worldly existence. He who intends to kill a living being, but does not do it by his bodily act, and he who unknowingly kills one, both are affected by that act. There are three ways of committing sins: by one's own action, by commission, and by approval of the deed. One reaches Nirvana by the purity of heart. The world is boundless. In this world living beings suffer individually for their deeds. A learned or a virtuous man will be punished for his deed when he is given to actions of deceit. Men who are drowned in lust and addicted to pleasures will be deluded for want of control. One should exert and control oneself and follow the commandments proclaimed by the Arhats (the elect). Heroes of faith who do not commit sins, and exert themselves aright, who subdue anger and fear, will never kill living beings. A worthy and wise man should be careful in this world. He who has entered the road leading to the destruction of karma, who controls his mind, speech, and body, who has given up his possessions and relations, should walk about subduing his senses. A sage bears pleasant and unpleasant things. He also bears three kinds of calamities arising from beasts, men and gods. He does not fear for his life. A wise man should not quarrel, should possess right conduct, should be guarded in his words and thoughts. He should adopt for his welfare the best and the highest law proclaimed in this world by the Jina. A person should look at beatitude as the end in view. Virtuous men regard pleasures as equal to diseases. The unhappy suffer again and again from delusion. When calamity befalls a man or the end of his life draws near, he must go. The wise believes that there is nothing to protect him. All living beings owe their present form of existence to their own karma. The wicked suffering latent misery err about in the circle of births, subject to birth, old age and death. One should not kill living beings in the three-fold
1 Both Mahavira and Buddha declared themselves as kriyāvādins or upholders of the doctrine of action. The doctrine of action which Mahavira taught makes men conscious of their responsibility for all their acts, mental, vocal or bodily. This doctrine has also awakened the consciousness that salvation is not a gift of favour but an attainment within human possibility. In the teachings of Mahavira kriyāvāda is sharply distinguished from akriyāvāda (doctrine of non-action), ajñāṇavāda (scepticism) and vinayavāda (formalism), precisely as in the words of the Buddha. Buddhism has been promulgated as a form of kriyāvāda or karmavāda. In order to arrive at a correct understanding of the doctrinal significance of kriyāvāda in Jainism it is necessary not only to see how it has been distinguished from akriyāvāda, ajñāṇavada and vinayavada but also from other types of kriyāvāda.
