Hajarimalmuni Smruti Granth

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

Page 1036

THET : 53
it attracts something to have. The self wants to express its nature and magnitude, but it is obstructed, so it takes the course of deceitfulness. Lobha
Lobha tries to appropriate everything. The divisions of these four kinds of passions into different stages according to their degrees of intensity throw light upon their respective characteristics with the psycho-physical phenomena. Thus it is explained that there are stated to be different types of krodha (anger), manifesting themeselves into the following forms, viz. anger, krodh), morbidness or irritation or wrath (kopa), fury (rosa), hatred (dveșa), unforgiveness (akşamā), flaming up with the fire of anger (samjvalana), quarrel (kalaha), violence bearing the appearance of Rudra of wroth (candika), fighting with sticks (bhāņdana), dispute (or contest) vivāda or revilling each other with abusive words. Māna is of twelve kinds, viz. pride (māna), hilarity (mada), haughtiness (or conceit) (darpa) arrogance (thambhe ananmratā), pretension (garva), superiority complex (atyutkarsa), reviling others (paraparivāda), boasting (utkarşa), self-conceit or infamy (apakarşa), self-ego (unnāma) due to abhimana and unbending property or attitude of mind (dunnama) due to abhimana. Mäyä (deceitfnlness) manifests itself into the following forms, viz. deceitfulness (māyā), fraud (upadhi), dishonesty (nikstih), cunningness or artfulness (valayam), imperviousness (hard to be understood) (gahana), basest work for deceiving others (nüma) hypocrisy (kalkam), ugly form of deceitfulness (kurupa), crookedness (jimha), guilt (kilvişa) act of showing regard for deceiving others (ādaranatā), secrecy (güdhanată), cheating or deception (vañcanatä), refutation of the said word with simplicity (pratikuñcanatā), and mixing up of inferior thing (sātiyoga). There stated to be the following kinds of lobha (greed), manifesting themselves into the forms of greed (lobha), desire (icchā), infatution (mūrcha), longing (kāmkşā), attachment to the acquired wealth (gļddhi), thirst for wealth (trşņā), firm contemplation on wealth (bhijjhabhidhyā), unsteady (or unfirm) contemplation on wealth (abhijjhā-abhidhyā), hope (āsāsanayā), begging for wealth to other (prarthanatā), soliciticg again and again (talappanatā), hope for obtaining sweet sound and object of beauty (sabda rūpa prāptisambhāvanā, i.e. psychical gratification of desire), hope for obtaining smell, taste and touch (bhogāśā) (gandhādiprāpti sambhā - vanā, i.e. physical gratification of desire), hope for living (or life) (jivitäśä), hope for attaining death (maranāśā), and attachment to own property or joy in it after its attainment (nandirāga). Leaśyā (condition of soul) 58 As already pointed out in the beginning the psychological phenomena mainfest themselves in to six conditions of soul in different degrees, viz. krsņa (black), nila (blue), kāpota (grey), teja (red), padma (lotus) and sukla (white). They are the names to represent the conditions of the soul as if six persons want to enjoy the fruits of a tree (i.e. nature of feeling). The black are those who are cruel-hearted and kill living beings by voilating the vow of non-injury (ahimsā), the first of the five great vows of religion. The blue are those who are engrossed in their passion or sex-intinct or greed and transgreess the fourth and fifth vows, i.e continence and non-possession. The grey are those who are deceitful and stealing other things, violating the third vow of non-stealing (adinnadāna). The red (teja) are those who try to control themselves to observe the religion, i.e. the lay worshippers. The lotus (or yellow) ones are firm in controlling them,
couco
IIIIIIII
Jain Edt
IIIIIIIIIIIIII iiiiiiiiiiii 11 ICE gora
isiji 1111111111
iiiIII
.
bary.org