Jaina Psychology

SR No.: 006570
Original Sutra Author: N/A
Author: Mohanlal Mehta
Publisher: Sohanlal Jain Dharm Pracharak Samiti Amrutsar
Publication Year: 1955
Total Pages: 238
Language: English
Classification: Book_English
File Size: 13 MB

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JAINA PSYCHOLOGY
The energy thus expressed is called activity or yoga in the Jaina system. Activity, in other words, is nothing but the vibrations of the body, organ of speech, and mind. These vibrations are due to the energy of the self.
As has already been indicated, the activity is either intellectual or motor as is the belief of modern psychology. The Jaina recognizes three types of activities. He takes the first type, viz., intellectual activity, as it is. As regards the second type, viz., motor activity, it is classified into two varieties: physical and vocal. Really speaking vocal activity is not different from physical activity; but on account of its outstanding significance it has been regarded as an independent type. Thus, in accordance with the Jaina view, there are three classes of activity: mental, vocal, and physical.
Now, we propose to take into account the nature of these three types.
MENTAL ACTIVITY
Mind, according to the Jaina, is the internal organ of knowledge. It is, just like other sense-organs, of physical nature and cognises all the objects of the external senses. It is so to speak a uniting sense-organ. The nature of mind in detail has already been discussed in connection with the discussion of the nature and functions of sense-organs. It is of no use to repeat it again. It is sufficient to state that mind is the organ of thinking. The implication of this statement is that the activities of mind are the activities of thought. Corresponding to the objects of thought, it is further observed by the Jaina, the mental activities of a being can be of four types: true, false, true and false, and neither true nor false. 1 ✓ We do not propose to justify these types on the verdict of logic. Leaving the Law of Contradiction and the Law of Excluded Middle aside we proceed to analyse what we actually experience. The thinking of the mind about a thing which is of the same nature as the mind thinks it to be, is a true mental activity. What is the criterion of truth? Is the criterion empirical or transcendental? It is not in our interest to enter into all these controversial problems. For our present purpose it is sufficient to state that if a mental
1 Saccevara mīsa asaccamosa mana....
Karma-grantha, IV, 24.