Jain Journal 1968 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 75

APRIL, 1968
219
able to find any attempt to justify Bharata's classification of mental states on any firm psychological basis save 10 Hemacandra's treatise. The definition of Dasarüpaka, Sahityadarpana, and all later treatises are clothed in metaphors and studied by eschewing the psychological issue at stake. Jagannatha who is noted for his proverbial radicalism and independence of judgement fails to convince us on this point.
tatra āpravandham sthiratvādamışām bhāvānām sthyārtvam na ca cittavrttirupanāmeşāmāśruvināšitvena sthiratvam durlabham väsanarüpatayā sthiratvam tu vyabhrācriçu atiprasaktam itt vācyam vāsanārūpānāmamişām muhürmuhurabhivyaktereva sthirapadārthatvāt yyabhıcārinām tu naiva tadabhivyaktervidyüdudyotaprāyatvāt op cit, p 37 (NSP Edn)
It is Hemacandra alone who has endeavoured for the first time to plant this age-old classification which at first sight seems arbitrary and irrational on an essentially psychological foundation and thus offers a scientific interpretation to a prima facte unscientific dogma H18 solution is as follows Every living and conscious being is as soon as it is born invested with these nine mental states and they can never be altogether shaken off so long as the conscious activities remain unimpaired Love and Fear, Humour and Repugnance, Anger and Pathos, Wonder and Heroism and Calm are the constant accompaniment of a man's psychological life But it is otherwise with the transitory states They can be easily got rid of if we strive to do so And this basic difference between these two groups of mental states constitutes the basis of Bharata's classification We quote here at length the following text from Hemacandra's treatise for the convenience of the reader
tatra sthayırvameravatāmeva jäta eva hi janturiyarıbhih samvidbhih parito bhavatı tathāhi duksadveși sukhāsvādanalālasah sarvo riramsayā vyāptah svātmanı utkarşamānitayā paramupahasati utkarşāpāyasankayā socatı apāyam prani krudhyatı apāyahetuparihare
by Bharata, he observes . atha kathamasya samkhyānıyamah ? mātsaryodvegadambherşyävivekanirnayaklarvyak şamākutukotkanthāvinayasamsayadhårstyādināmapı tatra tatralak syesu dar sanādıtı cet na uktesveva esamantarbhāvena samkhyāntaranupapatteh a styāto mätsaryasya träsād udvegasya .... vastutah suksme bhede'pı näntariyakatayā tadanatrriktasaibadhyavasāyāt muni vacanānupälanasya sambhave ucchynkhalatāyā anaucityāt-op cit, p 118