Dr. Samani Mangal Pragya
The division between the kriyāvādī and akriyāvādī has been done on the basis of nine realities. In the context of nine- realities, this division may have remained only in ideology. It is also quite possible that there were discussions among Śramaṇa nirgranthas and that would have been mentioned in these doctrines. It doesn't seem, however, that there really had been in existence.
By multiplying the nine tattvas viz living beings etc. with 'existense' and 'non existense' with the seven fold predications, they become 63 divisions. 'Soul exists'- who knows this, 'soul does not exists' who knows this? Like this, it is correlated with all the seven predications (bhaṅgas).[1]
Deities, king, monk, wanderer, old, miser, mother and father - service must be rendered to all of them with body, speech and mind and donations. Multiplication of these eight with four comes to the number thirty two.[2]
There is a description of the four vādas in the Sūtrakṛtāṅga. In the sixth chapter of the Sūtrakṛtāṅga Sūtra, named Mahāvīratthuī, there is a mention of these above- mentioned four doctrines. It is expressed there that, Lord Mahavira had evaluated their aspects and after knowing them perfectly, remained firm in self-restraint for his entire life.[3] This statement does not help us in knowing as to which of those schools, the Lord Mahavira was in favour of. In the twelfth chapter of the Sūtrakṛtāṅga, there is a critical analysis of these above - mentioned four schools and we can see a clear promotion of kriyāvāda.[4] Hence, it can be inferred that Lord Mahavira was in agreement with kriyāvāda. The aspirant of Āvaśyaka Sūtra, says, renounce akriyā and accept kriyā'.[5] This statement supports our conviction that the Jain religion itself, is a kriyāvāda philosophy. But, if the meaning of kriyā is taken only in the sense of 'conduct', then, it does not represent the complete picture, because the Jain religion gives importance to both knowledge and conduct. The statement of Dasavaikālika-'pa
hamaṃ ṇāṇaṃ tao dayā':[6] First knowledge and then conduct, is an evidence for it. Even the Acharyas of the post-canonical age, accept both knowledge and conduct, as the essential factors for the path of liberation.[7]
