Jain Journal 1980 04

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

Page 27

APRIL, 1980
some time for gupti to be separated from samiti after the content of samiti was established.
The classification of mind-speech-body developed meanwhile in the field of ethics (mind-speech) and in the field of jiva (body). And this came to be a convenient anuyogadvāra to be posed on each class of the beings to find their behaviours and characteristics, which is precisely so found in the Prajñāpanā XVI called "Prayogapada". Yoga came to be thus included in the list of 14 mārganāsthānas in the Satkhaṇḍāgama.
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As we have mentioned already, yoga is the soul's endeavour or effort expressed by the activities of threefold media that are of material composition. Upayoga (upa is an affix meaning direction towards) must be the soul's conscious and unconscious source that is directed towards or transformed into the form of endeavour or effort. And when this endeavour or effort takes place, the external sense data are received by a soul through the activities of these three media that constitute six senses in the field of cognition of the external world. And when this endeavour or effort takes place, the soul's conscious and unconscious content including will, cognition, instinct, emotion, etc., is expressed through the three media of action in the field of expression of the internal world. In the case of a liberated soul, who is free from the physical entity thereby without yoga, upayoga consists of ananta jñānadarsana. But in the case of an embodied soul, upayoga consists of conscious and unconscious content, which therefore functions as the source of cognition of the external world as well as the expression of the internal world. Upayoga is identified with jñāna-darśana in the canonical texts, for instance in the Prajñāpanā XXIX, possibly because this is the common feature in both liberated and embodied souls, and it is the most distinct feature of the soul.
When the system of pudgala developed, the Jainas came to consider that pudgala consists of 7 vargaṇās, i.e., 1) atom, 2) gross body, etc., 3) speech, 4) fiery body, 5) respiration, 6) mind, and 7) karma. All these vargaṇās consist of atoms by different number thereby differing in their density. Excluding the case of respiration and atom itself, the rest of the vargaṇās consist of mind-speech-body. When the functions of mind, speech and body in various types were postulated, the Jainas must have come to realize that their material constitutions should differ one from the other. And by adding to them respiration which has
5 See Tattvarthasutra II.19