Dr. Samani Mangal Pragya
In the Sūtrakṛtāṅga, while deciding the eligibility of the propounder of kriyāvāda, due importance is given to the propounder's knowledge.[1] It seems that during the age of the āgamas, all philosophical doctrines were classified grossly within the four sections and considered as Jain philosophy under the section of kriyāvāda. Although, it is true that the beliefs of all the branches of kriyāvāda are not similar, some basic concepts were common to all. This is clearly described in the Daśāśrutaskandha. On the basis of certain shared concepts, they are grouped under the same school. For e.g. there are two traditions-vaidika and śramaṇa. Jain and Buddhist philosophies are part of the śramaṇa tradition, but this does not mean that since they belong to same tradition, they have completely similar concepts. Nonetheless, some common doctrines were certainly prevalent in both the traditions, which alienated them from the Vaidika tradition and collectively considered under the śramaṇa tradition. Similarly, is the case with kriyāvāda. All kriyāvādīs are not Jains, not even do all the kriyāvādīs possess right world view, but those who do possess the right world view are definitely kriyāvādīs. There is no contradiction in believing this.
Even Niryukti expresses that sammadiṭṭhi kiriyāvādī.[2] i.e. Those who are endowed with the right world view are kriyāvādīs, but on the other hand we cannot say that all kriyāvādīs have right world view. Cūrṇikāra says that besides, nirgrantha (Jain), all the other 363 beliefs are mithyādṛṣṭi i.e. deluded viewed.[3] This clarifies that upto the time of the cūrṇis, the nirgrantha religion remained as a subclass of kriyāvāda.
In the literature of the post-āgamic period, all these schools were viewed as deluded, and this is clearly stated in the Bhagavatī Vṛtti.[4] Though the commentator is compelled to accept that, kriyāvāda also includes right view as mentioned in the Bhagavatī. In the literature of the philosop2 hical tradition, it is believed that all these are considered as absolutists.[5] Gommaṭasāra states that these 363 beliefs are the expositions of people who are deluded.[6] This implies that the post-āgamic philosophers are not willing to include Jainism in kriyāvāda.
