________________
Foreword
२१
absence of dravya-iruta. Dravya-fruta is the exponent of thinking while bhava-fruta is such thinking itself. The question whether thinking without language is possible is the upshot of our enquiry. The Jaina scriptures recognize ten instincts (sañña) in the onesensed organisms-such as the instincts of hunger, fear, sex attraction, possession etc. The famous commentator Malayagiri maintains that the instinct is a kind of desire and quotes a passage from the Avasyakațikä, which says that the instinct for food means 'desire for food', which is born of the feeling of hunger, and is a particular disposition of the soul. He further maintains that a desire is a determinate willing for the acquisition of the object of desire. It is of the form 'such and such object is wholesome for me; it will be good if I can secure it'. Of course, in the case of one-sensed organisms the desires are not couched in articulate language. But nevertheless, they must have some sort of instrument for their formation. This leads us to the postulation of a peculiar capacity of the soul, This capacity is called bhava-fruta.
It was stated that samjñā as an impulse or instinct is due to the rise of conductdeluding karma and that it had fourteen varieties: ahara, bhaya, maithuna, parigraha, etc. There are definite conditions that generate these instincts. For instance, the āhāra instinct is produced by the kṣudhavedaniya karma, bhaya by bhaya-mohanlya karma, malthuna by veda-mohaniya karma, parigraha by lobha-mohaniya karma. The instincts of krodha, māna, maya, and lobha are respectively due to attachment to kshetra (land), västu (landed property), sarira (body) and upadhi (belongings). The instinct of ogha is general sensation, common sentience irrespective of senses and the mind. The loka-samjñā is an instinct concerned with popular notions like 'a man without progeny has no future prospects in life hereafter.'
6. Śrutajñāna which originally meant 'scripture' gradually came to mean any symbol, written or spoken, and finally was even identified with inarticulate verbal knowledge. This development of meaning is not, stricity speaking, chronological. It is the gradual subtlety of speculation that is responsible for this development. The selfsame thinker could have started from the conception of fruta as scripture and reached the conception of fruta as inarticulate verbal knowledge. The speculations recorded in Jaina scriptures on this subject are so rich, subtle and varied that it is difficult to ascertain the original contribution of the later Jaina authors. Almost every idea can be traced in the scriptures in some form or other
7. Sound in Jainism is not the quality of akasa as conceived in the Nyaya-Vai esika philosophy. It is made of material clusters like our body. We take in the material cluster of sound and release it back to produce sound. Bhāsā or speech accordingly is made of material clusters. The velocity of material clusters that are released by our speech is tremendous. Those clusters reach the border of the cosmos in one time unit. The velocity thus is limitless,
Sound is of two kinds, linguistic and non-linguistic. Linguistic sound can be further categorized into articulate and inarticulate. The articulate variety is the lore composed in the Aryan and non-Aryan languages. The inarticulate variety is apparent in the extra-ordinary faculties of animals with two or more senses, for instance, the abilities of
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
