Hajarimalmuni Smruti Granth

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

Page 1033

८० : मुनि श्रीहजारीमल स्मृति-ग्रन्थ Memory and Imagination Memory and imagination involve the process of thā (speculation or mental desire to know), apoha (exclusion), maggana and gaveşaņā (searching and fathoming) by thought, transformation of thought, conditions of soul and annihilation-cum-subsidence of knowledge-obscuring karma.33 In the process of memory the images of the past sensible experiences accompanied by a belief are revived and recognized by an individual, i.e. having familiarity of characteristics of images, as it is evidenced in the case of Devånandā,34 the Brāhmaṇi that she recognized in Lord Mahavira her former son. Thought (Cintă or mental activity) The process of mental activity (manayoga) is thought which is inter-connected with memory and imagination of the past events, objects, etc. and the imagination of the present and future acivities of life, as the mind acts and reacts to new objects of thought at every moment. Mind is matter (manadravya) and it is associated with the spiritual beings.96 Its activities are the passing phases of matter. Mind, when operating is mind (mane manijjamāņemaņe) and it breaks forth, while operating (monijjamne mane bhijjati),36 Mind is studied and classified into four kinds according to the relative objects of activity, viz. satya (true), mithyă (false), satayamrga (true-cum-false), asatya-mrsā (untrue-cum-false), i.e. mind is related to true object, false object, true-cum-false object and untrue-cum-false object. Thus mind is the organ of apprehension of all sense-objects and knowledge (sarvārtha-grahaņam manah).87 while thought which implies comprehension is abstract representative mental activity involving snalysis in the form of obstraction and synthesis in that of comparison and expressing itself through speech or language. Dream The Bhagavati Sūtra throws a welcome light upon the principles of dream by explaining five kinds of dream-visions, viz. yathātathya, pratāna, cintāsvapna, tadviparita and avyaktadarśana.
"Ahātacce payāne cimtāsuvine tavvivarie avvatta-damsaņe". 38 The first one is the dream-vision in accordance with truth or reality; the second one is ramified dream-vision (i.e. diffused) the third one is the dream-vision according to the thought in the waking state; the fourth one is the dream-vision opposite to realities, i.e. actualities; and the fifth one is the indistinct inexpressible dream-vision. It is further explained that sleeping-cum-waking man experiences a dream-vision, but a sleeping or waking man does not behold it. The self-controlled, not-self-controlled and the self-controlled-cum not-self-controlled men also experience dream-vision in that state of sleeping-cum-waking. There are seventy-two kinds of dream of which thirty are great dream, while fourty-two are ordinary ones." These broad principles of dream as embodied in the Bhagavati Sūtra touch upon all the combined theories on dream propounded by Dr. Freud, Jung, Adler and other scholars. According to Dr. Freud dream is the fulfilment of the repressed desire which does not peaceably leave the organism but sinks to a level of unconscious state in which it is still active and apt to appear in the disguised and symbolic ways. Abnormal worry, queer idea hunting a nervous
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