Agam 05 Ang 05 Study Of Bhagvati Vyakhya Prajnapti Sutra

Author(s): Suzuko Ohira
Publisher: Prakrit Text Society Ahmedabad

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action. In many cases it connotes karma matter. The Jainas thus seem to have understood karma in the sense of a concrete material substance like rajas or dust in the late first canonical stage. (The terms Jiva and ajiva in a technical sense make appearance in the Da'savaikaika IV.12-13; ajiva parinama occurs in V.1.77 and pudgala parinama in VI.59-60. These portions are probably the later additions.)
The word kriya hardly occurs at this stage except in the form of a universally accepted technical term like kriyavada. In the Acara 1.1.1.5, Jainism is claimed to be the atmavāda, lokavāda, karmavada and kriyavada, where karmavada is distinguished from kriyavada. Since the concept of karmavāda in the later sense is absent at this stage, it must denote a naive theory that any action committed necessarily produces its fruit of misery, in contrast to the theory of kriyavada which seems to express the idea that the soul is endowed with action and is the agent responsible for its own action. Atmavada probably means that the soul exists independently by itself against anatmavada that denies its independent existence; and lokavada here must denote a theory that the kingdoms of six jiua-nikayas exist. (The Sutrakrta 1 .16.1-2 enumerate a list of vices which are later called eighteen kriyas; this Sutrakrta 1.16 which is composed in prose must be the later accretion.)
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An' inquiry into the causes of arambha is pursued in various ways by MV as an inquiry into the causes of trsna was sought similarly by Buddha. The causes of arambha enumerated in the Acara I - Sutrakrta I include raga and duesa, moha, pramada and four kaşayas, i.e., krodha-mana-maya-lobha. All these concepts make their appearance in the early Buddhist texts such as the Suttanipata, Dhammapada, Udana and Itivuttaka. However, clarification of the concept of four kasayas does not seem to appear until the Da's avaikalika VI. 37-40. And these four kaşayas took a very long time to establish themselves as one of the causes of asrava and as the content of caritramohaniya karma in the context of the karama doctrine.
The same holds true for the evolution of other principal ethical concepts in general. Gupti, samiti, samvara and samyama are synonymously used to connote the ascetic conduct in controlling senses and self in the Acara I - Sutrakrta I. Old Buddhist texts also teach gupti, samvara, samyama and damana in controlling senses and self. The early Jainas call a disciplined monk suurata; and they use sila in the sense of conduct in general in much the same way as the Buddhist camp does. What the Acara I - Sutrakrtra I condemn most is arambha along with parigraha that forms the main cause of arambha. It is however true that five vratas, i.e., restraint from pranatipata, mrsavada, adattadana, maithuna and parigraha, occur individually, partially or fully in these early texts, which is similarly true with the Buddhist 'silas in their
early texts. Therefore all these ethical problems were probably talked about