Hajarimalmuni Smruti Granth

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

Page 1031

७८ : मुनि श्रीहजारीमल स्मृति-ग्रन्थ
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 Sütra. 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 (dravyendriyaņi) a psychicsensed being (aninidriya---a being having a physical mind) is born, while with regard to the faculty of cognition, i.e. psychical mind (bhāvendriya), 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... davvaimdiyāim paducca animdie
vakkamai bhävimdiyāim paducca saindie vakkamai.''21 While being born in the womb, (gabbham vakkamamāņe) 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.
"Orāliya-veuvviya-āhārayāim paducca asariri vā
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 samāņe...māue suyamāņie suvai jāgaramāņic jāgarai suhiyāe suhie
bhavai duhiyãe duhie bhavai.''26 According to the Bhagavati Sütra there are stated to be five kinds of bodies, viz. gross-physical body (audarika-Sarira), transformation-body (vaikriyika-sarira), transformation-body (ähārakaśarira), 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-pușpa (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 nāna (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 pradeśāvagadha). The least of all these is the eye.
*
*
*
*
*
*
*
**
*
*
*
*
IIIIIIIIIIIIIIII IIIIIIIIIIiiiiiii TROTEIIIIII
IIIIIIIII IIIIIIIIIII IIIIIII
b
Jain ETUI
rary.org