Swapnashastra Ek Mimansa

This document, titled "Swapnashastra: Ek Mimansa" (A Study of Dream Science) by Mishrimalmuni, explores the multifaceted nature of dreams from a Jain perspective and its comparison with modern psychology. The author begins by sharing a personal experience where a divine voice in a dream guided him to a medicine that cured a severe illness, highlighting the potential predictive and curative power of dreams.

The text then delves into historical and scriptural examples of significant dreams. It mentions Bharat Chakravarti's 16 dreams and the 14 divine dreams of mothers of Tirthankaras (like Marudeva and Trishaladevi) and Chakravartis, all signifying auspicious future events and the spiritual or material eminence of their children. The dreams of Emperor Chandragupta are also discussed, with their interpretations by Bhadrabahu foreseeing future harms to religion and society.

The author poses fundamental questions: What are dreams? Why do they occur? Why are not all dreams true? And why don't all people receive guidance in dreams during times of distress? He then attempts to answer these by drawing from Jain philosophy and modern psychology.

Key Points from the Text:

• Nature of Dreams: Dreams are not experienced in a state of deep sleep or complete wakefulness, but in a semi-conscious, semi-sleeping state.
• Jain Perspective on Dreams:
  • The primary cause of dreams in Jainism is attributed to the influence of Darshan Mohaniya Karma (delusion-causing karma related to perception).
  • Dreams are seen as a manifestation of the mind's attachment and aversion (Raga and Dwesha). When these emotions are intense, they create thought waves that continue even during sleep, leading to dreams.
  • Dreams are categorized based on their causes:
    • Doshaj (Faulty): Caused by imbalances in bodily humors (Vata, Pitta, Kapha). These are generally considered untrue.
    • Devasamudbhav (Divine Origin): Dreams inspired by deities or experienced in a state of mental concentration. These are often true.
    • Dharmakriya Prabhavaotpanna (Result of Religious Actions): Dreams arising from spiritual practices, which are often auspicious future indications.
    • Papoday (Consequence of Sinful Actions): Dreams resulting from negative karma, often fearsome and indicative of misfortune.
• Types of Dreams (Jain Classification):
  • Yathatathya (As-is): Dreams that accurately reflect future events or provide correct interpretations. These are often seen by those with disciplined minds (samyami).
  • Prataan (Elaborated): Dreams that are detailed and expansive, which can be either real or unreal.
  • Chinta (Thought-Provoked): Dreams related to objects or thoughts intensely pondered during waking hours.
  • Savipareet (Contrary): Dreams where the outcome is the opposite of what is seen.
  • Abyakta (Indefinite): Dreams where the meaning or object seen is unclear.
• Modern Psychology Perspective (Freud & Jung):
  • Sigmund Freud: Views dreams as an expression of repressed desires and unfulfilled wishes from the waking state, often related to sexual drives. He identified mechanisms like condensation, displacement, and dramatization in dream formation.
  • Charles Jung: Believes dreams are not just reactions to past experiences but also serve a purpose in personality development and future life. He suggests dreams can also reflect deeper spiritual experiences beyond personal desires.
• Future-Indicating Dreams: The text acknowledges that dreams can indeed predict the future, citing examples like Abraham Lincoln's assassination dream. However, it states that modern psychology is still in its infancy regarding the interpretation of such dreams, especially those experienced by great souls like Lord Mahavir, which are beyond personal repressed desires.
• Time Significance in Dreams: The timing of a dream is crucial for its interpretation. Dreams seen in the early part of the night take longer to manifest, while those seen just before sunrise are immediate. Dreams during the last quarter of the night are considered most significant.
• Dream Jagrika (Vigilance after Dreams): It is advised not to sleep again after seeing an auspicious dream, as it can dilute its impact. Instead, one should engage in religious contemplation. If an inauspicious dream is seen, sleeping again might mitigate its effect.
• Auspicious and Inauspicious Dreams: The text lists 30 auspicious dreams (e.g., seeing deities, flowers, elephants, mountains) and 42 inauspicious dreams (e.g., seeing demons, snakes, fires, quarrels). The interpretation of auspicious dreams for Tirthankara mothers (14 dreams) and for general well-being is elaborated.
• Symbolic Dreams of Great Souls: Detailed interpretations of the 16 dreams of Bharat Chakravarti, the 16 dreams of a King during Buddha's time, and the 10 dreams of Lord Mahavir are provided, highlighting their symbolic meanings related to the future state of religion, society, and their own spiritual accomplishments. Lord Mahavir's dreams are seen as reflections of his pure consciousness anticipating his enlightenment and establishment of the Jain order.
• Dreams Indicating Liberation (Moksha): The Bhagavati Sutra is cited for 14 types of dreams that indicate liberation in the current life.
• Concluding Remarks: The text concludes by emphasizing that most dreams are insignificant. However, future-indicating dreams, though rare, are significant. It stresses that while dreams can offer psychological relief and some insight, they should not be blindly believed or allowed to cause distress or disarray in life. The ultimate goal is to be a seer of reality, not just a dreamer, and to strive for self-upliftment.

In essence, "Swapnashastra: Ek Mimansa" is a comprehensive exploration of dreams, blending scriptural wisdom from Jainism with insights from modern psychological understanding, and offering practical advice on interpreting and dealing with dreams.