Hajarimalmuni Smruti Granth

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

Page 1034

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 Adler2 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. Jung 42 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 Sūtra, the yathätathya and Cintā-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".14 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 (drsti) is characherized by truth (samyktva) or falsehood (mithyātva 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 (Diţthidamsana-nänamana-sannā). Vedana (feeling in genaral) 46 Vedanā (feeling) is relatively subjective and passive state of consiousness manifesting itself into the form of pleasure, or pain, or pleasure-cum-pain (Säta or asäta or sätäsäta vendanā),47 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 (vedanā); viz. cold, warm, hunger, thirst, itching (kandu), servility (parajjham) fever (jvara), burning sensation (daha), fear (bhaya) and sorrow (sogam). The feeling of hunger, thirst, burning sensation (däha), fever, itching, fear
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Jain Edecat