Hajarimalmuni Smruti Granth

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

Page 1030

पंचम अध्याय : ७७
It is further explained that māna (pride) and mäyä (deceitfulness) are no-doso, because these two kasāyas are not the causes of bodily pain, etc., but they originate directly from krodha (anger) born out of māna (pride) and from lobha (greed) arising from māyā (deceitfulness) respectively. Similarly māna (pride) and māyā (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), māna (pride), māyā (deceitfulness) and lobha (greed) are dosa; the first three are no-pejja, but lobha (greed) is somewhat pejja.
"Saddassa koho doso, māno doso, māyā doso, loho doso/Koho māno māyā no-pejja,
loho siya pejjam"? The four kaśãyas-krodha (anger), māna (pride) māyā (deceitfulness) and lobha (greed) are dosa, because they are the causes of the influx of eight karmas, viz. jñānāvaraṇīya (knowledgeobscuring karma) upto antarāya karma (energy hindering karma) and those of dosa in this world and the next.
"Koho-māna-māyā-loha cattāri vi doso;
atthakammasavattado, ihaparaloya-visesadosa karaṇattado."18 One destroys love by krodha (anger), kills modesty by māna (pride), loses faith by Sathya (deceitfulness) and lobha destroys all his qualities.
"Krodhāt pritivināśam mānādvinayopa-ghātamāpnoti.
Sathyāt pratyayahānim sarvaguņa-vināśako lobhah". 19 The first three kaşāyas--krodha (anger), māna (pride), and māyā (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. Samyagdarśana (right attitude of mind), Samyag-Jñāna (right knowledge) and samyag--cāritra (right conduct).
"Loho siya pejja, tirayaņasahanavisaya lohado saggapavaggaņamuppattidamsaņado.''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 (leśyās). Soul is studied and classified from eight points of view, viz. substance (dravya), passion (kaşāya), activity (yoga), consciousness (upayoga), knowledge (jñāna), self-awareness (darśana). conduct (cāritra) and enesgy (vīrya). Accordingly there are stated to be eight kinds of soul, viz. dravyātmā (soul existing in matter), kasāyātmā (soul having passion), yogātmā (soul endowed with activity), upayogātmā (soul endowed with consciousness), jñānātmā (soul endowed with knowledge), darśanātmā (soul endowed with self-awareness), caritrātmā (soul in conduct) and vīryātmā (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 dravyātmā has in some respect kaşāyātmā and he does not have it in other respect. But he who is endowed with kaṣāyātmā, has invariably dravyātmā.23
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