Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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A SOURCE-BOOK IN JAINA PHILOSOPHY
possible only if there is a cogniser and that is considered to be, according to this theory, the prajñā. Indriyas are to be the means of cognising an object by the prajñā. We should bear in mind that in Kaușītakī Upanişad, the sense-organs and mind have been included in the psyche as the man in the sleeping or in an unconscious state does not cognise anything even if the sense-organs are there because the prajñā does not function. Therefore, the functions of these asceceries like the sense-organs and the mind are dependent on the prajñā or the psyche. The man gets up from sleep and he get awake and begins to recognise things. Similarly, if a man is reborn, his experience starts. In these cases, the senseorgans begin to operate and get experiences as fire is born from the spark.%. Man begins to get knowledge. The sense-organs, there. fore, are an aspect and function of the prajñā.3 Without the association with prajñā, sense-organs and the mind cannot function, Therefore, it is necessary to understand that the psyche is distinct from the sense-organs and mind. In the Katha Upanişad,5 we have a description of the grades of reality, one higher than the other. The intellect (buddhi) is higher than mind (manas), mahat (the great) is greater than buddhi, avyakta prakrti (undifferentiated prakrti) is higher than mahat and puruşa is the highest of all; because according to Sarkh ya, the mere presence of puruşa is sufficient to create disturbance in the equilibrium of the three guņas in the prakrti and then the evolution starts. From this, it is clear that the intellect (Vijñāna) is not the characteristic of the attribute of consciousness but it is the attribute of prakrti. From this we can say that in the search for vijñānātmā (i.e., ātman is identical with the jñāna) we arrive at the truth that the ātman is consciousness (cetanāmaya). The consummation of the hierarchy in experience will be the bliss (ānanda) which is the highest point of experience. It is very often suggested that ātman is ānanda. It is ānandamaya.
1 Kausītaki, 3, 8. 2 Ibid., 3, 2. 3 Ibid., 3, 5. 4 Ibid., 3, 7. 5 Katha Up., 1, 3, 10-11.