Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 1029

७६ : मुनि श्रीहजारीमल स्मृति-ग्रन्थ
embodied in the Bhagavati Sutra which takes into consideration the noumenal and phenomenal aspects of beings, viz. prāņas (eternal force or beings), indriyas (sens2-organs), bala (strength), vīrya (energy, i.e.) mind-thought--force, speech (vāk) and body (kaya-vocal and bodily activities), äyus (span of life) and ānaprāņa (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 (visrasā) 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. Rāga (attachment or feeling of attachment) and Devșa (dislike or aversion).
"Siddhimajjhe nihaņāhi ya rāgadosamalle taveņa." 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. Rāga and Dveşa are divided into four Kaşāyas (decoction), i.e. passions, viz. krodha (anger), māna (pride), māyā (deceitfulness) and lobha (greed).10 These four Kaşāyas have been discussed in the Kaşāya Pāhudam (Pejjadosavihatti) from the points of view of different kinds of Nayas (logic). It is explained that Pejja and Dosa are called Kasāyas because the characteristics of these two are to destroy the state of soul (Jivabhāva), i.e. caritradharma. "Pejjadosa (sa) be vi-jīvabhāvavinasanalakkhanattedo Kasaya ņāma."11 Rāga (attachment) originates from Pejja and Dveșa from dosa.12 According to the Naigama and Samgraha Nayas krodha (anger) and māna (pride) are dosa, and māyā (deceitfulness) and lobha (greed) are pejja.
“Negamasamgahanam koho doso, māno doso, māyā pejja, loho pejja" 13 Krodha (anger) and māna (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. Māyā 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 Vavahāra Naya krodha (anger), māna (pride), and māyā (deceitfulness) are dosa and lobha (greed) is pejja (dear).
"Vavahāranayassa koho doso, māno doso, māyā 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 Sūtra Naya Krodha is dosa, māna is no-dosa and no-pejja and lobha is pejja.
“Ujusudassa koho doso, mano no-doso, no-pejjam, māyā no-doso no-pejjam, loho
pejjam" 16
*
***
*
*
*
***
8609
1IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII lain EHUU...LIIIIIIIIIIIIII
IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII wanailITIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIity