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ETHICAL DOCTRINES IN JAINISM
(bhaya), and sex (maithuna) instincts are respectively stimulated by food, fearful objects and sex-exciting things. These instincts are nothing more than passions though with different reference and emphasis. This fact is corroborated by the Jaina scripture, the Satkhaṇḍāgama which includes food instinct into love (rati); sex instinct into three types of sex passion; fear instinct into fear; and acquisitive instinct into greed.1
(E) OTHER MANIFESTATIONS OF PASSION: Passions also excite the senses to indulge themselves in sensuous objects. This may prove that knowledge by the senses is liable to be infected by passions. They work to such an extent that when pleasant things depart and unpleasant ones come closer, one is put to severe anxiety. In consequence, one's serenity of mind is destroyed. Again, a sort of pleasure which is experienced in cruelty, in theft, in falsehood, and in devising means for the continuance of sensual pleasures is to be regarded as a treacherous show of passions. The matter does not cease here. The study of scriptures, the devotion towards the Guru, and the like are also the manifestations of passions.
The passions thus assume different names according to the different functions which they are known to perform. The treacherous actor of passion may betray himself and display the drama at the world's stage in varying forms with varying nomenclature and performances. But one should not be fascinated and betrayed by sheer names and forms; on the contrary, one should behold the passions at the bottom and the root,no matter whether they are in the form of kindness, philanthropy, devotion to God, Guru and scriptures, deceit and conceit, i.e., both the virtue and the vice,-by penetrating through the names and forms which the passions assume. With such an attitude of mind, one shall not be gratified with anything less than the true realisation of the spirit. It will not be amiss to point out here that the word 'passion' has not been used in accordance with so extensive a connotation as sketched above at all places in the Jaina scriptures, but sometimes only restricted meaning fits in a particular context. To illustrate, in the Bandha chapter of the Samayasāra, Kundakunda speaks of attachment, aversion, infatuation and passions; the first three represent Anantānubandhi passion, and the last implies Apratyākhyānāvarana passion, Pratyakhyānāvarana passior and Samjvalana passion.2 When the Tattvärthasūtra makes use of the word passion in the seventh chapter, it implies 'Samjvalana' passion.3
1 Sat. Vol. II. p. 414.
2 Samaya. 280. 3 Tasi. VII-1.
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