Outlines of Jaina Philosophy

Author(s): Mohanlal Mehta
Publisher: Jain Mission Society Bangalore

Page 90

66
OUTLINES OF JAINA PHILOSOPHY
whether there is an elephant or a mountain before his house, though in fact, nothing like them exists there; so also, at other places, doubt can be raised in spite of the absolute non-existence of objects.
This argument of the opponent is totally baseless. In dreams, doubt arises on account of various reasons. As for example, when an object is seen or experienced formerly, the remembrance of that experience gives rise to doubt. Similarly, it is some past experience which brings a dream into existence and on the basis of that previous experience, we reject the dream. Thus, doubt arises from an existent object and not from absolute negation. If such were not the case, the doubt should also have to arise from objects like the sixth element (sastha bhūta), etc., which has never been existent so far.
The causes that bring dreams into existence are as follows? :1. Previous experience-Certain acts like bathing, taking food, etc., that have once been experienced are perceived again in dreams due to some reason. 2. Observation-When objects like elephants, horses, etc., are perceived in a dream, the dream is said to have been caused by the observed objects. 3. Attentive consideration-A dream representing acquisition of a beloved, etc., is called the dream of the object which is attentively considered. 4. Hearing--When places like heaven and hell which are only heard of, and not seen, are perceived in a dream. 5. Disturbance of health–Ill health caused by physical disorders is also one of the causes of dreams. 6. Deity-When one beholds a deity adverse or favourable in a dream, the dream can be called deity-caused. 7. Watery place—This is also one of the causes when one dreams in the midst of a watery region. 8. Meritorious act--A dream is said to be good according to the auspicious actions that may be its cause. 9. Sinful act-- A dream is called bad according to the inauspicious actions that may be its cause.
1 Viseșå vaśyaka-bhāsya, 1703.