Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

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Reals in the Jaina Metaphysics apparently brings all these under the four clases of Samsaya, Niśçaya, Garba and Smaraņa. Samśaya means dubitation and Manas as the principle of dubitation is called Manas. Niśçaya consists in definite determinations one way or the other and Manas in this aspect is called Buddhi. Selfconceit is Garba and Manas as the principle of self-conceit is Ahankāra. Smaraṇa is recollection and investigation and Manas in this aspect is called Çitta. With reference to its functionings Manas is thus of four modes, although essentially it is one, a material substance after all. Atmā is one and its consciousness is one infinite, unmodified unity. It is Manas which makes the one Ātmā appear as many. Manas is matter in its subtlest form and is attended with finite modes of consciousness, reflected from the Atmā. Some thinkers, however, include Ahankara in Manas and Çitta in Buddhi and hold that Manas is ultimately of two modes only.
MIMĀMSĀ VIEW OF MANAS
Manas is not eternal,--it lasts so long as the individual mundane soul is not emancipated. With respect to its functioning or Vștti, it is certainly of short duration, continuing only so long as the operation of recollection, perception or reasoning continues as the case may be. As a material substance, Manas is capable of expansion and contraction. Manas's are infinite in number just as the mundane souls. Manas is said to be Sāvayava i.e. having parts,--in as much as it is capable of modifying itself a assuming different shapes. It is a compound of five elements, as said before; the Vedāntists accordingly maintain that Manas is not an Atom. The Bhatta Mimãmsaka's hold that Manas is Vibhu i.e. it pervades the universe. The Vedāntists oppose this doctrine and point out that a Manas is what limits the Ātmā and hence it cannot be an all-pervasive substance. The Bhatta Mimāṁsaka's look upon Manas as a sense-organ. The Vedānta position which we have described above is the position of Dharma-rājā-dhvarindra, the author of the Vedānta Paribhāṣā. He refuses to look