Book Title: Hajarimalmuni Smruti Granth
Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar
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पंचम अध्याय : ८५
Instinct, (11) Acquisitive Instinct, (12) Constructive Instinct, (13) Instinct of Appeal and (14) Instinct of laughter. The first four instincts of the Bhagavati Sūtra, viz. āhāra (food), bhaya (fear), maithuna (sexual inter-course) and parigraha (possession), and lobha (greed) are the same as the foodseeking instinct, the escaping instinct, the mating instinct and the acquistitive instinct respectively, while krodha samjña (anger) and māna-samjñā (pride)and maya-samjña (deceitfulness) correspond to the instinct of combat and the instinct of repulsion, the instinct of self-assertion, the instinct of submission and the protective instinct respectively. The remaining instincts defined by Mc. Dougall come under the category of Loka-sarjñā and Ogha-samjñā. The scheme of instinct as laid down in the Bhagavati Sūtra appears to be more sound than that of Mc. Dougall, because some instincts, such as, instinct of repulsion, parental instinct, instinct of submission and instinct of appeal are not found among all beings (or animals). Conation The process of thought and feeling leads to will or action owing to the presence of Karmamatter in the corporate body. They manifest themselves into the form of mental, vocal and physical activities of various kinds. Thus the activity of soul is three-fold consisting of thoughts, words and deeds produced by the process of the mind, the organ of speech and body respectively. So there are stated to be three kinds of activities (yogas) of soul, viz. mana-yoga (mental activity), vāk-yoga (vocal activity), physical activity' (kāyayoga), for all reactions of the soul are conditioned by the psycho-physical structure. Three kinds of activities have been divided into fifteen groups according to the nature of realities, viz. satya-manayoga (mental activity relating to true thing), (2) mrsaman-yoga (mental activity relating to false or, (untrue or unreal thing), (3) satya-měšāmana-yoga (mental activity-relating to partly real (true) and partly untrue (unreal) thing, (4) asatya-mțšā-mānayoga (mental activity relating to untrue (unreal-cum-false thing i.e. neiher true nor untrue thing) which is outside the sphere of true and untrue, (5) satya-väk-yoga (vocal activity relating to true i.e. real object), (6) mrsä-vāk-yoga (vocal activity relating to worng or false or unreal or untrue object), (7) satya-měšā-vāk-yoga (vocal activity relating to true (real) and false (wrong object), (8) asatya-měśā-vāk-yoga (vocal activity relating to untrue and false (wrong) object, (9) audarila-sarira-kāya-yoga (activity of gross-physical body, (10) audārika-miśra sarira-kāya-yoga (activity of the physical body mixed with the activity of the kārmaņa-body, (11) vaikriya-sarira-kāya-yoga (activity of the transformation-body), (12) vaikriya-miśra-kāyayoga (activity of transformation-body mixed with that of the kāmaņa-body or that of the audārika-body) (13) ahāraka-sarira-kaya-yoga (activity of the translocation-body, (14) āhārakamiśra-śarira-kaya-yoga (activity of the translocations body mixed with that of the physical body), and (15) kārmaņa-sarira-kāya-yoga (activity of kārmaņa-body). The study of these principles of the psycho-physical activities brings to light the noumenal and phenomenal aspects of beings, which form the basis of Jaina Phychology as revealed in the Bhagavati Sūtra.
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