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Jaina Concept of Non-violence and its ... : 13 not possible to give up activity completely, it would have to be given a form that makes it a conduit for non-violence and liberation rather than violence and bondage. Only dutiful activities that are undertaken with a benevolent view can be such activities that can transform our bonding activities to liberating ones.
It is for this reason that the terms like Tryāpathika-kriyā (non-sticking activity) and Iryāpathika-bandha (non-sticking karmic bondage) came into being in the Jaina tradition. They may be said to be activities and bondages externally, but actually they do not signify bondage but liberation. All the universally beneficial activities of the Tīrthankaras" (Lord Prophet Ford-makers) are considered to be Tryāpathika-kriyā (non-sticking activities) and Iryāpathika-bandha (non-sticking karmic bondages). They bond with their souls in the first samaya (Instant), are felt in the second and are separated in the third samaya. Thus, the karmic influx and bondages due to the activities of a detached soul do not stay even for a kşaņa (moment). The Uttarādhyayana-sūtrala says that just as a wet ball of mud when thrown to a wall sticks there but a dry ball of mud does not stick but immediately falls to the ground, in the same way, the activities performed with a sense of detachment and duty also do not result in sticky bondages. The karmic influx that takes place as a result of such detached and dutiful activities merely touches the soul and does not stick to it. The main causes of bondage are attachment and aversion and the passionate activities performed under their influence. Therefore, the activities that are desirelessly undertaken with a view to be universally beneficial and to mitigate other's trouble, to serve others, and to be benevolent do not result in sticky karmic bondages and those who see the possibilities of karmic bondages in positive non-violence certainly are devoid of proper thinking. The Tirthařkara Way of Life and Positive Non-violence
In Jaina tradition the Tīrthankara rank the highest. In both Śvetāmbara and Digambara traditions of Jainism the activities that are considered as main causes for earning the merit necessary to be reborn, at some stage in the worldly cycle of transmigration as a Tīrthankara
