Some Aspects of Jaina Psychology as revealed in the Bhagavati Sutra

Author(s): J C Sikdar
Publisher: Z_Hajarimalmuni_Smruti_Granth_012040.pdf
Catalog link: https://jainqq.org/explore/250307/1

Page #1
Dr. J. C. Sikdar M.A., Ph.D., Research Officer, L.D. Institute of Indology, Ahmedabad. SOME ASPECTS OF JAIN PSYCHOLOGY AS REVEALED IN THE BHAGAVATI SUTRA Psychology is one of the necessary aspects of Philosophy, as it is the scientific study of soulthe central theme of knowledge. It is the whole scheme of experience which helps one understand the problem of being and matter. It throws light upon the nature of life, the truth of which is pursued by the modern Psychologists. The problem is very subtle to be explained, for there is a self-distinct bodily structure which is the basis of Psychology as revealed in the incidental evidences furnished by the Bhagavati Sutra. In the evolution of life and the Universe as reflected in this canonical work there are found two traditions, viz. atom tradition (Paramanu) and self-tradition (atma), i.e. materialistic and spiritualistic. Matter and soul are eternal substances and they exist mutually bound together in the Universe. "Athi nam bhamte jiva ya poggala ya annamannabaddha annamannaputtha...annamannaghadattae...citthai". It is explained that Upayoga (consciousness or application) is the attribute of the soul which is the most fundamental characteristic of it. "Gunao uvayogagune."* "Uvayoge lakkhane nam jive". There are stated to be two kinds of Upayoga (consciousness), viz. Sakaropayoga (determinate consciousness) and anakaropayoga (indeterminate consciousness). "Sagarovaoge ya anagaroaoge". Sakaropayoga (determinate consciousness) is Jnana (knowledge) and anakaropayoga (indeterminate consciousness) is Darsana (self-awareness). "Sagare senane bhavai anagare se damsane bhavai". Darsana is self-awareness, while Jnana is the comprehension of externai objects of the nature of the universal-cum-particulars, as the application of the psychic process comes in the forms Darsana and Jnana. It is revealed in the light of life and nature that the soul exhibits itself the state of being (i.e. manifests itself) by its own self. "Jive ayabhavenam uvadamseti".? The same view on the principle of Upayoga (consciousness) is explained in the Dhavala Tikas thus that the consciousness of the soul is called 'Cit' which is revealed in the forms of bahirmukha-cit (external consciousness) and antarmukha-cit (internal consciousness), i.e. knowledge and self-awareness. It is the principle of psycho-physical activities that all reactions of the soul are conditioned by the body, as it is the dual form, i.e. psycho-physical structure, according to the theory as * *** * ** * ** ** IIIIIIIII IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII.ii iiiiiiiiiiiiiiiiIIIIIIIIIIIIIIIIIIIIII Jain Education Intemational iiiiiiii www.ainelibrary.org

Page #2
76 : muni zrIhajArImala smRti-grantha embodied in the Bhagavati Sutra which takes into consideration the noumenal and phenomenal aspects of beings, viz. pranas (eternal force or beings), indriyas (sens2-organs), bala (strength), virya (energy, i.e.) mind-thought--force, speech (vak) and body (kaya-vocal and bodily activities), ayus (span of life) and anaprana (breathing or life-expanding). According to the principles as laid down in this canonical work there are two aspects of the psycho-physical activity, viz. natural (visrasa) or pure and applied (prayoga). The latter is the delusion-deviation from its normal position, when all activities are not in pure form, i.e. it is delusive transformation. Thus there are two kinds of transformation of the psychic process, viz. Raga (attachment or feeling of attachment) and Devsa (dislike or aversion). "Siddhimajjhe nihanahi ya ragadosamalle tavena." These are the two fundamental tendencies in Jain Psychology as revealed in the Bhagavati Sutra. The soul wants to maintain "I", whatever is conducive to its preservation (or identity) is liked by it and what is not helpful to it is disliked by it. Raga and Dvesa are divided into four Kasayas (decoction), i.e. passions, viz. krodha (anger), mana (pride), maya (deceitfulness) and lobha (greed).10 These four Kasayas have been discussed in the Kasaya Pahudam (Pejjadosavihatti) from the points of view of different kinds of Nayas (logic). It is explained that Pejja and Dosa are called Kasayas because the characteristics of these two are to destroy the state of soul (Jivabhava), i.e. caritradharma. "Pejjadosa (sa) be vi-jivabhavavinasanalakkhanattedo Kasaya nama."11 Raga (attachment) originates from Pejja and Dvesa from dosa.12 According to the Naigama and Samgraha Nayas krodha (anger) and mana (pride) are dosa, and maya (deceitfulness) and lobha (greed) are pejja. "Negamasamgahanam koho doso, mano doso, maya pejja, loho pejja" 13 Krodha (anger) and mana (pride) are dosa because they are accompanied by pain, and a man loses his conscience when he is under their control as a result of which evil consequences follow. Maya is pejja because its support is the dear object of living, after the attainment of which pleasure arises in one's mind. Thus lobha (greed) also is pejja, because it is the cause of satisfaction and pleasure after the attainment of his dear objects.14 From the points of view of Vavahara Naya krodha (anger), mana (pride), and maya (deceitfulness) are dosa and lobha (greed) is pejja (dear). "Vavaharanayassa koho doso, mano doso, maya doso, loha pejjam".15 Here it is explained that there lie the causes of disbelief and the public censure in the act of deceitfulness done by one. The act which becomes censured cannot be dear to one, because pain is always born out of the public censure. Lobha (greed) is pejja (dear), because life can happily be passed with enjoyable things saved by lobha (greed), i.e. out of greediness. According to the Rju Sutra Naya Krodha is dosa, mana is no-dosa and no-pejja and lobha is pejja. "Ujusudassa koho doso, mano no-doso, no-pejjam, maya no-doso no-pejjam, loho pejjam" 16 * *** * * * *** 8609 1IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII lain EHUU...LIIIIIIIIIIIIII IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII wanailITIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIity

Page #3
paMcama adhyAya : 77 It is further explained that mana (pride) and maya (deceitfulness) are no-doso, because these two kasayas are not the causes of bodily pain, etc., but they originate directly from krodha (anger) born out of mana (pride) and from lobha (greed) arising from maya (deceitfulness) respectively. Similarly mana (pride) and maya (deceitfulness) are also no-pejja, because pleasure is not found to be caused by them. From the point of view of Sabda Naya Krodha (anger), mana (pride), maya (deceitfulness) and lobha (greed) are dosa; the first three are no-pejja, but lobha (greed) is somewhat pejja. "Saddassa koho doso, mano doso, maya doso, loho doso/Koho mano maya no-pejja, loho siya pejjam"? The four kasayas-krodha (anger), mana (pride) maya (deceitfulness) and lobha (greed) are dosa, because they are the causes of the influx of eight karmas, viz. jnanavaraniya (knowledgeobscuring karma) upto antaraya karma (energy hindering karma) and those of dosa in this world and the next. "Koho-mana-maya-loha cattari vi doso; atthakammasavattado, ihaparaloya-visesadosa karanattado."18 One destroys love by krodha (anger), kills modesty by mana (pride), loses faith by Sathya (deceitfulness) and lobha destroys all his qualities. "Krodhat pritivinasam manadvinayopa-ghatamapnoti. Sathyat pratyayahanim sarvaguna-vinasako lobhah". 19 The first three kasayas--krodha (anger), mana (pride), and maya (deceitfulness) are no-pejja, because one does not get satisfaction and great pleasure from them.20 Lobha (greed) is somewhat pejja, because the attainment of heaven and liberation is found as a result of lobha (temptation or greed) regarding the achievement of the three jems, viz. Samyagdarsana (right attitude of mind), Samyag-Jnana (right knowledge) and samyag--caritra (right conduct). "Loho siya pejja, tirayanasahanavisaya lohado saggapavagganamuppattidamsanado.''21 The psychological development is quantitative, if one goes inward, there is the natural psychology; if he goes outward, he reaches the natural manifestation, i.e. instinct. This instinct needs stimulus from the outside world (i.e. psycho-physical), as it is revealed in the psychophysical phenomena according to the conditions of the soul (lesyas). Soul is studied and classified from eight points of view, viz. substance (dravya), passion (kasaya), activity (yoga), consciousness (upayoga), knowledge (jnana), self-awareness (darsana). conduct (caritra) and enesgy (virya). Accordingly there are stated to be eight kinds of soul, viz. dravyatma (soul existing in matter), kasayatma (soul having passion), yogatma (soul endowed with activity), upayogatma (soul endowed with consciousness), jnanatma (soul endowed with knowledge), darsanatma (soul endowed with self-awareness), caritratma (soul in conduct) and viryatma (soul endowed with energy),22 as they are the different forms of manifestation of the soul. There exists psychologically a mutual relation, among these eight kinds of soul, for they are inter-related as the different aspects of one substance, namely, the soul. For example, he who has dravyatma has in some respect kasayatma and he does not have it in other respect. But he who is endowed with kasayatma, has invariably dravyatma.23 * * * * IIIIIIIIII IIIIIIII iiiiiiiiii Jain Education international IIIIIIIIIIIIIIIIIIII iii i1 IIIIIII iii1IIIIIIIIIIIIii 1 IIIIIIIII IIIIIIIII! IIIIIIIII

Page #4
78 : muni zrIhajArImala smRti-grantha The study of these outlines of psychology reveals that the soul endowed with its inherent attribute--consciousness (upayega) is the central theme of Jaina Psychology as embodied in the Bhagavati Sutra. Physical Basis of Mental Life Psychology of a being, particularly human being, originates with the birth of a child in the mother's womb in the process of transformation of its psycho-physical matters. Thus it is explained in this canonical work that a being may be born in its mother's womb with five sense-organs (saimdie) and mind (animdie) at the same time, because with regard to the configuration and constituting matters of the physical sense-organs (dravyendriyani) a psychicsensed being (aninidriya---a being having a physical mind) is born, while with regard to the faculty of cognition, i.e. psychical mind (bhavendriya), a sensed--being (saindriya), i.e. a being possessed of physical sense organs, is born. A dualism between mind and body is revealed here. "Siya saimdie vakkamai, siya animdie vakkamai... davvaimdiyaim paducca animdie vakkamai bhavimdiyaim paducca saindie vakkamai.''21 While being born in the womb, (gabbham vakkamamane) a jiva (soul) is corporeal from the point of view of fiery (taijasa) and karmic bodies; it is incorporeal from that of the gross physical-, transformation, and translocation-bodies, while from that of fiery (luminous) and karmic bodies, a bodied being is born. "Oraliya-veuvviya-aharayaim paducca asariri va Teyakamma o pa o sasao vakka o".25 It is further explained that when the mother sleeps, wakes up and becomes happy or unhappy, the child, born in her womb, also does and feels the same things. "Jive...gabbhagae samane...maue suyamanie suvai jagaramanic jagarai suhiyae suhie bhavai duhiyae duhie bhavai.''26 According to the Bhagavati Sutra there are stated to be five kinds of bodies, viz. gross-physical body (audarika-Sarira), transformation-body (vaikriyika-sarira), transformation-body (aharakasarira), fiery-body (taijasa-sarira), and karmic body (karmana-sarira), five sense-organs, viz. ear, nose, eye, tongue and skin, and three kinds of activity, viz. mental, vocal and bodily activities.27 This canonical work throws some light upon the outer and inner structures of the five sense organs and sensation created by the outside stimulus received through them. Thus it is explained that the shape of the ear is like that of a kalamba-puspa (kadambo-flower), those of the eye, nose, tongue and skin are like those masura camda (lentil), atimuttaga camda (a kind of shrub), khurupa (khurpa--the weeding and mulcling agricultural implement) and nana (the skin of nana--a kind of bulbous plant) respectively. all these five sense-organs are individually an innumerableth part of on anglula by thickness (bahalla), while the ear is an innumerableth part by width (pohatta); thus upto that of the eye and nose; the tongue is one angula (finger) by width (pohatta); and the skin is equal to the extent of the body. These five sense-organs, are endowed with infinite points (anantapradesikas) and innumerable extensions (asamkhyeya pradesavagadha). The least of all these is the eye. * * * * * * * ** * * * * IIIIIIIIIIIIIIII IIIIIIIIIIiiiiiii TROTEIIIIII IIIIIIIII IIIIIIIIIII IIIIIII b Jain ETUI rary.org

Page #5
paMcama adhyAya : 76 The description of the shapes and structures of these five sense-organs as given here agrees with that of their actual anatomical shapes and structures, studied and exhibited by the modern medical science, e.g. the ear is constituted of three parts, external ear (or auricle), the middle ear or tympanum and the internal ear or labyrinth. The middle ear with its drum covered with fine vibrating hairs, resembles the kadamba flower. Sensation and Modes of Sense organs : Sensation in the human brain is caused by the stimulus of the five sense-objects (indriya visaya), received from outside, when the sense-organs come into contact with them. This process involves the factors of discrimination, assimilation, association and localization of the sense-objects and leads to preceptual knowledge. Thus it is explained that the ear hears the touched and entered sounds into it, the eye sees the touched and entered objects i.e. the images of objects reflected on the retina of the eye); the nose smells the touched and entered smells; the tongue tastes the touched and entered objects; and the skin experiences the touches of the touched and entered objects. "Putthaim saddaim suneti...... Pavitthaim saddaim suneti......taba pavitthanivi."0 The power of the ear to hear a sound is in the minimum an innumerableth part of an angula (finger) and in the maximum it can hear sound from a distance of twelve yojanas; that of the eye is in the minimum an immunerableth part of an angula and in the miximum it can see an object lying at a distance of seven thousand yojanas; that of the nose is in the minimum an innumerableth part of an angula and in the maximum it can smell matter from a distance of nine yojanas. Thus the accounts of the minimum and maximum powers of the tongue and the skin should be known. The principles of the theory of sensation as embodied herein agree with those of the modern psychology to a great extent. For example, it is explained therein that the sensation of sound is created in the brain, when sound waves, being converged by the outer ear, strike upon, the outer membrance of the ear-drum and make it vibrate and the vibrations are transmitted to the auditory nerve through the chain of bones, the inner membrance and the-contents of the labyrinth. Next, the disturbance of vibration is carried by the auditory nerve to the brain, causing finally the sensation of sounds. Sense-Perception : It is explained in the Bhagavati Sutra that when senses are applied to the sense-objects, the following psychological facts are involved in this process of perceptual knowledge (abhinibodhika jnana) or sense-perception, viz. avagraha (perceptual judgement of generality of object), i.e. there is something (objectivity), iha (desire to know or speculation), avaya (determination) and dharana (retention or memorv).32 According to the modern psychology sensations caused by the stimulus of the five sense-objects lead to perceptual knowledge or sense-perception which is the result of the process of interpreting a sensation by differentiating it form the unlike sensation and absorbing it into the like by recalling to mind other connecting sensations and finally objectifying and localizing the whole aggregate of real and revived sensations backed by a belief in the real existence of the object. * * * * * * * * * * * * * * * Jain E ! nii LOUIIII III IIIIIII i iii D ary.org

Page #6
80 : muni zrIhajArImala smRti-grantha Memory and Imagination Memory and imagination involve the process of tha (speculation or mental desire to know), apoha (exclusion), maggana and gavesana (searching and fathoming) by thought, transformation of thought, conditions of soul and annihilation-cum-subsidence of knowledge-obscuring karma.33 In the process of memory the images of the past sensible experiences accompanied by a belief are revived and recognized by an individual, i.e. having familiarity of characteristics of images, as it is evidenced in the case of Devananda,34 the Brahmani that she recognized in Lord Mahavira her former son. Thought (Cinta or mental activity) The process of mental activity (manayoga) is thought which is inter-connected with memory and imagination of the past events, objects, etc. and the imagination of the present and future acivities of life, as the mind acts and reacts to new objects of thought at every moment. Mind is matter (manadravya) and it is associated with the spiritual beings.96 Its activities are the passing phases of matter. Mind, when operating is mind (mane manijjamanemane) and it breaks forth, while operating (monijjamne mane bhijjati),36 Mind is studied and classified into four kinds according to the relative objects of activity, viz. satya (true), mithya (false), satayamrga (true-cum-false), asatya-mrsa (untrue-cum-false), i.e. mind is related to true object, false object, true-cum-false object and untrue-cum-false object. Thus mind is the organ of apprehension of all sense-objects and knowledge (sarvartha-grahanam manah).87 while thought which implies comprehension is abstract representative mental activity involving snalysis in the form of obstraction and synthesis in that of comparison and expressing itself through speech or language. Dream The Bhagavati Sutra throws a welcome light upon the principles of dream by explaining five kinds of dream-visions, viz. yathatathya, pratana, cintasvapna, tadviparita and avyaktadarsana. "Ahatacce payane cimtasuvine tavvivarie avvatta-damsane". 38 The first one is the dream-vision in accordance with truth or reality; the second one is ramified dream-vision (i.e. diffused) the third one is the dream-vision according to the thought in the waking state; the fourth one is the dream-vision opposite to realities, i.e. actualities; and the fifth one is the indistinct inexpressible dream-vision. It is further explained that sleeping-cum-waking man experiences a dream-vision, but a sleeping or waking man does not behold it. The self-controlled, not-self-controlled and the self-controlled-cum not-self-controlled men also experience dream-vision in that state of sleeping-cum-waking. There are seventy-two kinds of dream of which thirty are great dream, while fourty-two are ordinary ones." These broad principles of dream as embodied in the Bhagavati Sutra touch upon all the combined theories on dream propounded by Dr. Freud, Jung, Adler and other scholars. According to Dr. Freud dream is the fulfilment of the repressed desire which does not peaceably leave the organism but sinks to a level of unconscious state in which it is still active and apt to appear in the disguised and symbolic ways. Abnormal worry, queer idea hunting a nervous * * * * ** * * * ** * *** * * * Jain Education Intematon !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!rary.org

Page #7
paMcama adhyAya 81 person, 'hysterical' paralysis, or blindness, etc., sometimes are the effects of this disguise. In the case of a normal man a dream is the main venue of repressed desires which do not present themselves even in dreams in their true shape and colour but come up in the garb of an innocent appearing symbolism. So all dreams whether adult or child are the fulfilments of repressed desires.41 Adler 2 holds the view that a dream is not the revival and reappearance of the suppressed will of the distant past but a rehearsal for some impending action of an individual man to perform, and it reveals his characteristic mode of dealing with his new problems. Jung42 thinks that a dream is associated with the present difficulties of an individual and shows his unconscious attitude of mind towards the proplem of his life. According to the theory of dream as explained in the Bhagavati Sutra, the yathatathya and Cinta-svapnas (dreams) agree with those of the theories propounded by Adler and Jung, as they are the results of the process of the thoughts to deal with the future and present problems of life. The pratana, tadviparita and avyaktadasana svapna (dreams) touch upon the theory of Dr. Freud, as they are associated with some desires repressed by thought and they appear in some garbs of symbolism. From this analysis it may be defined that "dream whether awake or asleep is a free, passive, incoherent and constructive inagination often due to recent experience. But it is an imagination confound with perception".44 Belief or Attitude of Mind (Drsti)45 Attitude of mind or belief is the central theme of the process of thought, for the whole intellectual operation is based on it and reasoning. Epistemology and metaphysies and the doctrine of religion rotate round the attitude of mind on the view of which stands the whole philosophical approach to the problem of life and nature. Attitude (drsti) is characherized by truth (samyktva) or falsehood (mithyatva in regard to the objects of thought. Thus it is endowed with the union of the intellectual, emotional and conational elements and is interrelated with knowledge (Ditthidamsana-nanamana-sanna). Vedana (feeling in genaral) 46 Vedana (feeling) is relatively subjective and passive state of consiousness manifesting itself into the form of pleasure, or pain, or pleasure-cum-pain (Sata or asata or satasata vendana)," happiness, or suffering, or happiness-cum-suffering (sukha, or duhkha, or sukha-duhkha). Happiness, unhappiness and happiness-cum-unhappiness are eternal.48 Sense-feeling As a result of sensation accompanied by simple fealing of pleasure or pain there takes the sense-feeling which is congnitive and affective. In can be divided into two kinds, viz. organic feeling and special sense-feeling. This canonical work mentions ten kinds of feeling (vedana); viz. cold, warm, hunger, thirst, itching (kandu), servility (parajjham) fever (jvara), burning sensation (daha), fear (bhaya) and sorrow (sogam).49 The feeling of hunger, thirst, burning sensation (daha), fever, itching, fear *** Jain Education international *** *** ++++++++++ ***

Page #8
82 : muni zrIhajAromala smRti-grantha and sorrow come under the category of the organic feeling, as they are connected with the discordant working of internal organs, while the feeling of cold and warmth belong to the special sense-feeling, for they are related to touch. Besides these, thered are state to be other sense-feelings of hearing, smell, taste and touch, because even the jiva (Soul or being), born in the mother's womb, transforms five colours, five tastes, two smells and eight touches. 51 Desire and Gratification of Desire (Kamabhoga) The Bhagavati Sutra throws a welcome light upon the psycho-physical aspects of desire (Kama) and gratification of desire (bhoga). Kamas, (desires) and bhogas (gratification of desire) are explained on the principal of the psycho-physical phenomena thus that they are corporeal (rupi) and endowed with both consciousness, and unconciousness because they are of the beings (sacittavi kama acittavi kama, acittavi bhoga).53 They are stated to be two kinds of kama (desire), viz. sound (sabda) and object of beauty (rupa), while bhoga (gratification of desire) is of three kinds viz. smell, taste and touch (gandha, rasa and sparsa) as they involve the mental and physical enjoyments respectively. Emotion An emotion is a complex feeling of mental agitation, usually tinged with pleasure or pain, that is aroused by ideas or perceptions and attended with its characteristic bodily expression, and also reinforced by the organic sensations arising from it. "It is the experience of behaving in a certain way"54 As already explained in the beginning there are two transformations of the psychic process, viz. Raga (feeling of attachment and Dosa (Dvesa dislike or aversion). Raga and Dvese are divided into four Kasayas, i.e. passions, viz. krodha (anger) mana (pride), maya (deceitfulness) and lobha (greed). This analysis shows the emergence of emotions in the form of passions and quasi-passions, appearing in different degrees due to the rise of karma. Passion is correlated to colour which is associated with feeling, because there is the material colour of the karmic matter of the body, e.g. the karma-pudgalas (karmic matters) of these four kinds of passions are endowed with five colours, five tastes, two smells and four touches. "Aha bharate khoe...............Goyama. Pancavanne pancarase dugandhe cauphase pannatte............mane............maya............ lobhe............jaheva kohe".56 "Pejje does............jaheva kohe taheva cauphase."57 Four Passions Krodha (Anger) Krodha is the self-expression aggravating the mind; the first repulsive reation of it is resistance and resentment to any attempt from outside to flout it. Mana Mana is the consciousness of self-respect to measure the self to maintain dignity, and to show itself distinct from others, i.e. self-maintenance. Maya Maya is the expression of the inner self, self-display, self-expression, and self-exhibition, and * * * * * * * * * * * * * * * !!!!!!!!!!::::::::::::::::::::!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! IIIIIIIIIIIIiiiiiiiiiiiiii 1 IIIIIIII

Page #9
THET : 53 it attracts something to have. The self wants to express its nature and magnitude, but it is obstructed, so it takes the course of deceitfulness. Lobha Lobha tries to appropriate everything. The divisions of these four kinds of passions into different stages according to their degrees of intensity throw light upon their respective characteristics with the psycho-physical phenomena. Thus it is explained that there are stated to be different types of krodha (anger), manifesting themeselves into the following forms, viz. anger, krodh), morbidness or irritation or wrath (kopa), fury (rosa), hatred (dvesa), unforgiveness (aksama), flaming up with the fire of anger (samjvalana), quarrel (kalaha), violence bearing the appearance of Rudra of wroth (candika), fighting with sticks (bhandana), dispute (or contest) vivada or revilling each other with abusive words. Mana is of twelve kinds, viz. pride (mana), hilarity (mada), haughtiness (or conceit) (darpa) arrogance (thambhe ananmrata), pretension (garva), superiority complex (atyutkarsa), reviling others (paraparivada), boasting (utkarsa), self-conceit or infamy (apakarsa), self-ego (unnama) due to abhimana and unbending property or attitude of mind (dunnama) due to abhimana. Maya (deceitfnlness) manifests itself into the following forms, viz. deceitfulness (maya), fraud (upadhi), dishonesty (nikstih), cunningness or artfulness (valayam), imperviousness (hard to be understood) (gahana), basest work for deceiving others (numa) hypocrisy (kalkam), ugly form of deceitfulness (kurupa), crookedness (jimha), guilt (kilvisa) act of showing regard for deceiving others (adaranata), secrecy (gudhanata), cheating or deception (vancanata), refutation of the said word with simplicity (pratikuncanata), and mixing up of inferior thing (satiyoga). There stated to be the following kinds of lobha (greed), manifesting themselves into the forms of greed (lobha), desire (iccha), infatution (murcha), longing (kamksa), attachment to the acquired wealth (glddhi), thirst for wealth (trsna), firm contemplation on wealth (bhijjhabhidhya), unsteady (or unfirm) contemplation on wealth (abhijjha-abhidhya), hope (asasanaya), begging for wealth to other (prarthanata), soliciticg again and again (talappanata), hope for obtaining sweet sound and object of beauty (sabda rupa praptisambhavana, i.e. psychical gratification of desire), hope for obtaining smell, taste and touch (bhogasa) (gandhadiprapti sambha - vana, i.e. physical gratification of desire), hope for living (or life) (jivitasa), hope for attaining death (maranasa), and attachment to own property or joy in it after its attainment (nandiraga). Leasya (condition of soul) 58 As already pointed out in the beginning the psychological phenomena mainfest themselves in to six conditions of soul in different degrees, viz. krsna (black), nila (blue), kapota (grey), teja (red), padma (lotus) and sukla (white). They are the names to represent the conditions of the soul as if six persons want to enjoy the fruits of a tree (i.e. nature of feeling). The black are those who are cruel-hearted and kill living beings by voilating the vow of non-injury (ahimsa), the first of the five great vows of religion. The blue are those who are engrossed in their passion or sex-intinct or greed and transgreess the fourth and fifth vows, i.e continence and non-possession. The grey are those who are deceitful and stealing other things, violating the third vow of non-stealing (adinnadana). The red (teja) are those who try to control themselves to observe the religion, i.e. the lay worshippers. The lotus (or yellow) ones are firm in controlling them, couco IIIIIIII Jain Edt IIIIIIIIIIIIII iiiiiiiiiiii 11 ICE gora isiji 1111111111 iiiIII . bary.org

Page #10
84 : muni zrIhajArImala smRti-grantha i.e. the professional mendicants, while the white (sukla) are those who have attained absolute self-control, Jinakelpa like Lord Mahavira himself.60 The division of mankind into six classes on the basis of possession of these six lesyas (conditions of soul) is found in both the Bhagavati Sutra and the Uttaradhyayana Sutra.co The system of spiritual colour of Jainism as revealed in the Bhagavati Sutra is the division of the psychic development of man and his virtue.61 The six kinds of lesyas have been studied from different aspects, such as, colour, smell, taste touch, transformation, etc. e.g. krsna lesya is stated to be of cloud colour, of bitter taste like that Nimba,2 etc. Instinct (Samjna) Instinct is the natural manifestation of a being which is caused by the stimulus received from the outside world of sensation according to conditions of soul. It involves an interlinked chain of actions directed to some definite and remote end conducive to self-preservation, etc. According to the Bhagavati Sutra there are stated to be ten kinds of instinct (samina). viz. aharasamjna) (instinct of eating), bhayasamjna (fear instincl), maithuna (sex-instinct), parigrahasamjna (possessing-instinct or appropriating instinct), krodha-samjna instinct of anger), manasnmjna (pride instinct) maya-samjna (instinct of deceitfulness), lodha-samjna (instinct of greed), (self-loka-samjna (consciousness of knowledge of particular objects) and ogha-samjna awareness of general objects), i.e. the lobha-samjna arises from the social behaviourism and the ogha-samjna emerges from the stream (ogha-pravaha) of innate disposition (past samskara). "Loka samjna tu jnanopayoga-ogha samjna darsanopayoga". 65 Here Darsana) (self-awareness) is the precondition to knowledge, as it is the awareness of the mind ready with all attention to a positive object revealing the general condition of the self. It appears from the study of these ten instincts that there were formerly four kinds of instinct 66 and six more were added to the list of the original four with the subsequent development of Psychology. These ten instincts are closely related to emotions, as it is evidenced in the case of fear, anger, pride, deceitfulness, and greed. This classification of instinct into ten categories agrees with that of the modern psychology as advocated by the scholar like Mc. Dougall who has defined "an instinct as an innate disposition which determines the organism to perceive (or to pay attention to any object of certain class and to experince in its presence a certain emotional excitement and an impulse to action which find expression in a specific mode of behaviour in relation to that object".68 Thus he has made the analysis of instinct into three division-receptive, emotional and executive, i.e. thinking, feeling and willing respectively. According to his theory there are fourteen kinds of instinct including laughter which belongs to human beings. viz. (1) Parental or protective Instinct (as that of a mother ape), (2) Instinict of combat (the mother will fight in defence of her young), (3) Instinct of curiosity, (4) Foodseeking Instinct, (5) Instinct of Repulsion or (disgust), (6) Instinct of escape from danger), (7) Gregarian Instinct, (8) Instinct of self-assertion, (9) Instinct of submission, (10) Mating * * * to * * tak * * * e * *** * part ***** of IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII intelorg Main Edi Band III I IIIIIIIII IIIIIiiiiiiiiiiiiiiiiiiii IIIIIIIIIIIIIIIIIIIIIIIII!iiiiiiiiiiiiiiiIIIIIIIIIIIIIIIIiiiiiiiiiiiiiii

Page #11
paMcama adhyAya : 85 Instinct, (11) Acquisitive Instinct, (12) Constructive Instinct, (13) Instinct of Appeal and (14) Instinct of laughter. The first four instincts of the Bhagavati Sutra, viz. ahara (food), bhaya (fear), maithuna (sexual inter-course) and parigraha (possession), and lobha (greed) are the same as the foodseeking instinct, the escaping instinct, the mating instinct and the acquistitive instinct respectively, while krodha samjna (anger) and mana-samjna (pride)and maya-samjna (deceitfulness) correspond to the instinct of combat and the instinct of repulsion, the instinct of self-assertion, the instinct of submission and the protective instinct respectively. The remaining instincts defined by Mc. Dougall come under the category of Loka-sarjna and Ogha-samjna. The scheme of instinct as laid down in the Bhagavati Sutra appears to be more sound than that of Mc. Dougall, because some instincts, such as, instinct of repulsion, parental instinct, instinct of submission and instinct of appeal are not found among all beings (or animals). Conation The process of thought and feeling leads to will or action owing to the presence of Karmamatter in the corporate body. They manifest themselves into the form of mental, vocal and physical activities of various kinds. Thus the activity of soul is three-fold consisting of thoughts, words and deeds produced by the process of the mind, the organ of speech and body respectively. So there are stated to be three kinds of activities (yogas) of soul, viz. mana-yoga (mental activity), vak-yoga (vocal activity), physical activity' (kayayoga), for all reactions of the soul are conditioned by the psycho-physical structure. Three kinds of activities have been divided into fifteen groups according to the nature of realities, viz. satya-manayoga (mental activity relating to true thing), (2) mrsaman-yoga (mental activity relating to false or, (untrue or unreal thing), (3) satya-mesamana-yoga (mental activity-relating to partly real (true) and partly untrue (unreal) thing, (4) asatya-mtsa-manayoga (mental activity relating to untrue (unreal-cum-false thing i.e. neiher true nor untrue thing) which is outside the sphere of true and untrue, (5) satya-vak-yoga (vocal activity relating to true i.e. real object), (6) mrsa-vak-yoga (vocal activity relating to worng or false or unreal or untrue object), (7) satya-mesa-vak-yoga (vocal activity relating to true (real) and false (wrong object), (8) asatya-mesa-vak-yoga (vocal activity relating to untrue and false (wrong) object, (9) audarila-sarira-kaya-yoga (activity of gross-physical body, (10) audarika-misra sarira-kaya-yoga (activity of the physical body mixed with the activity of the karmana-body, (11) vaikriya-sarira-kaya-yoga (activity of the transformation-body), (12) vaikriya-misra-kayayoga (activity of transformation-body mixed with that of the kamana-body or that of the audarika-body) (13) aharaka-sarira-kaya-yoga (activity of the translocation-body, (14) aharakamisra-sarira-kaya-yoga (activity of the translocations body mixed with that of the physical body), and (15) karmana-sarira-kaya-yoga (activity of karmana-body). The study of these principles of the psycho-physical activities brings to light the noumenal and phenomenal aspects of beings, which form the basis of Jaina Phychology as revealed in the Bhagavati Sutra. * * * * * * * * IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII: IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIiiiiiiiiiiiiiiiiiiiiiiii II.IIIIIIIIIIIIIIIIIPPUREIIIIIIIIIIIIIIIIIIIIIIVV .org Jain Educa Jain Educar t i

Page #12
5 : gta saha tafa- REFERENCES 1. Bhagavati Sutra, 2-10-118; 14-4-510; 18-10-647. 2. Ibid., 1-6-55. 3. Ibid., 2-10-118. 4. Ibid., 2-10-120. 5. Ibid., 16-7-583. 6. Ibid., 18-8-642. Bhagavati Sutra, 2-10-120. 8. Dhavala Tika, p. 145, Ist Khanda. 9. Bhagavati Sutra, 9-33-985. 10. Ibid., 18-4-625; see Kasaya Pahudam, Bhaga-1. (Pejjadoso vihatti), Gunadharacarya, edited by Pandit Phulchandra Siddhanta Shastri, p. 257 (No. 207), p. 258 (No. 208), pp. 364-5, 366-7-8-9 for the detailed treatment of Raga-pejja and Dosa (dvesa). 11. Kasaya Pahudam (Pejjadoso vihatti), No. 207, p. 257. 12. Ibid., No. 208, p. 258. 13. Ibid., p. 365. 14. Kasaya Pahudam (Pejjadoso vihatti), p. 366. 15. Ibid., p. 367. 16. Ibid., p. 368. 17. Kasaya Pahudam, (Pejjadoso vihatti), p. 369. 18. Ibid., No. 341. 19. Ibid., 146. 20. Ibid., 342. 21. Kasaya Pahudam (Pejjadosa vihatti), No. 342, p. 369. 22. Bhagavati Sutra, 12-10-467. 23. Bhagavati Sutra, 12-10-467. 24. Ibid., 1-7-61. 25. Bhagavati Sutra, 1-7-61. 26. Ibid., 1-7-62. 27. Ibid., 16-1-566. 28. Ibid., 2-4-99; see Prajnapana Sutra. 191, Pancadasa Indriyapada, Prathama Uddesaka. 29. Bhagavati Sutra, 3-9-170; Jivabhigama Sutra, Joyisiya Uddesaka. 30. Bhagavati Sutra, 2-4-99; Prajnapana Sutra (Pancadasa Indriyapada), 194. 31. Bhagavati Sutra, 2-4-99; Prajnapana Sutra, 195. 32. Bhagavati Sutra, 8-2-318. 33. Ibid., 11-11-432. 34. Ibid., 9-32-382. 35. Bhagavati Sutra, 13-7-494. 36. Ibid., 13-7-494. 37. Pramanamimamsa, 1-2-24. 38. Bhagavati Sutra, 16-6-578-81. 39. Bhagavati Sutra, 16-6-578-91. 40. The Interpretation of Dreams, Dr. Freud. * * * * * * * IIIIIIIIIIIIII Jain EGUNDOSIIIII IIIIIIIIIIIII IIIIIIIIIIIIIIIIIIIIIIIII IIIIIIIIIIIIIIIIIIIII! IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII iiiiiiiiiiTFESSIIIIIIIIIIIIIIIIIIIIIIIIBBrary.org

Page #13
qan qrt : 50 41. Ibid., see pp. 344, 388; Psy. by Robert S. Woodworth, p. 567. 42. Vide Psychology by Robert S. Woodworth, p. 568. 43. Ibid., 44. Psychology, Suresh Chandra Datta, p. 165. 45. Bhagavati Sutra, 1-9-73. 46. Bhagavati Sutra, 5-5-202; 6-10-255; 14-4-511. 47. Ibid., 7-6-286. 48. Ibid., 14-4-511. 49. Ibid., 7-8-296. 50. Bhagavati Sutra, 12-5-450. 51. Ibid., 12-5-452. 52. Bhagavati Sutra, 7-7-290. 53. Psychology, S. C. Dutta, p. 239. 54. Psychology, Robert S. Woodworth, p. 429. 55. Bhagavati Sutra, 18-4-625. 56. Bhagavati Sutra, 12-5-449. 57. Ibid. 58. Bhagavati Sutra, 1-2-22; 12-5-450, 59. See Jaina Sutra, II-II (199-200). 60. Uttaradhyayana Sutra, XXXIV. 61. E. R. E. I., 262, (Encyclopaedia of Religion and Ethics). 62. Bhagavati Sutra, 1-7-22; 12-5-450, see Prajnapana Lesyapada. 63. Bhagavati Sutra, 7-8-296. 64. Ibid., 7-8-296. 65. Bhagavati Sutra, (Comm.), 7-8-296. 66. Ibid., 12-5-450. 67. Outline of Psychology, Mc. Dougall, p. 110. 68. Ibid., p. 110. 69. Bhagavati Sutra, 17-1-593. 70. Ibid., 25-1-719. ME 10.000