Jain Journal 1980 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 25

APRIL, 1980
137
But soon the Jainas take up the problem of bhāṣā samiti in the Daavaikālika beside eșaņā samiti which is already dealt in the Acāra lSūtrakrta I to a certain extent. Then the topic of vinaya makes its appearance in the Uttara I and Daśavaikālika IX. And the Ācāra II takes up four samitis, i.e. eșaņā, bhāṣā, iryā and vyutsarga, excluding ādana-niksepa samiti. These samitis and vinaya which constitute the primary routine of monks' daily activities necessarily demand monks to be disciplined in their mental, vocal and bodily activities. Here it seems that the Jainas began to realize the convenience of expressing action by three divisions as the Buddhists used to do, and came to formulate yoga-triplet.
The word yoga in non-technical sense is employed in the following ways in the texts belonging to the earliest canonical stage. "kāyam ca jogam ca iriyam ca' in the Ācāra 1.8.7.436, 'āyāṇasoyam-ativāyasoyam jogam ca' in its 9.1.476, 'āyata-jogayāe' in its 9,4.516, āyata-jogam' in its 9,4.522; 'urālam jagato jogam' in the Sūtrakrta 1.4.9.84, 'samāhijogehim' in its 4.1.16, “jhāņa-jogam' in its 8.26, 'jayayam viharāhi jogavam' in its 2.1.99, and 'bhāvanā-joga-suddha-ppā' in its 15.5 ; 'samjamo-joga-santi' in the Uttara XII.44, 'sāvajja-jogam' in its XXI.13, etc. ; 'acchana-joeņa' in the Dašavaikālika VIII.3, 'jogam ca samaņadhammammi’ in its VIII.43, ‘giha-jogam' in its VIII.21, ‘samjama-jogam ca saj jhāya-jcgam ca' in its VIII.62, etc.
The word yoga above is employed in the sense of “endeavour" or “effort" as in the case of the early Buddhist usage collected in the Pāli English Dictionary. Then, when mental-vocal-bodily activities were formulated as the content of yoga, the word yoga must have meant a soul's endeavour or effort expressed by these three media of action. The Buddhists considered that an agent's cetanā is expressed by these three media of action. The Jainas thus followed the Buddhists in formulating the concept of yoga. This Buddhist concept that karma or action is the expression of cetanā is said to be implied in Buddha's 12 interdependent originations wherein cetana is placed before nāma-rūpa (i.e. the objects of cetana) derived by āyatana (i.e. six senses) which is placed after nāma-rupa. But the earliest arguments that the vocal and bodily activities are also originated in the agent's cetanā as in the case of mental activity, therefore mental activity weighs most important among the three against the Jainas who weigh bodily activity most heavily, are said to occur in the Madhyama Nikāya 56, 111 and 136.4
* Funahashi, Issai: Go no Kenkyu (A Study of Karman), pp.32 ff.