Some Aspects of Jaina Psychology as revealed in the Bhagavati Sutra

SR No.: 250307
Original Sutra Author: N/A
Author: J C Sikdar
Publisher: Z_Hajarimalmuni_Smruti_Granth_012040.pdf
Publication Year: 1965
Total Pages: 13
Language: English
Classification: Article & Psychology
File Size: 2 MB

Page 7

पंचम अध्याय ८१
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 Cintä-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 pratāna, tadviparīta and avyaktadaśana 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 (Drşti)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 (drşti) 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-nāṇamana-saņņā). 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 asāta or sätāsāta vendanā)," 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
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