Dr. Samani Mangal Pragya
Any action that causes karmic bondage is known as kriyā.[1] Without it, bondage of karma is impossible. Action is threefold: done by the agent himself, or was instrumental in getting done, or was approved by him. This threefold action becomes ninefold when combined with the three periods of times past, present and future. These kriyās have been described briefly in the Ācārāṅga.[2] Kriyā attracts karmic matter, hence, it is named as aśrava (cause of influx of karmas).[3]
In the āgama literature, there are three classifications of kriyā. The first one is of Sūtṛakrtāṅga, where kriyā has been mentioned of thirteen types.[4] The second one is of Sthānāṅga, here is a mention of seventy two types of kriyā on the basis of primary and secondary classification.[5] At numerous places in the Bhagavatī, there is a mention of kriyā.[6] The twenty second chapter of Prajñāpanā is kriyāpada. The third classification of kriyā is available in the Tattvārtha Sūtra. There is mention of twenty five kriyās in this text.[7]
How can the bondage of karma take place and be acknowledged by a reflection on the types of kriyās. In this present context, only an introduction of kriyā was required, so a detailed description is not given. A person interested in an in-depth study can look into the above-mentioned sources. Avoidance of kriyā can stop karmic bondage. Kriyā is a cause of influx of karma. This influx is a hurdle in salvation. Non-doing means inhibition. Inhibition is required for the attainment of salvation. The practitioner moves ahead towards non-doing by relinquishing doingness, through the practice of conduct. The zenith of non-doing brings salvation. In this present context, non- doing does not mean - becoming workless, but it means the abandonment of violence.
