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is apparent but not taste, smell etc.
Answer: The above-mentioned five modes touch etc. are present there in each and every physical substance, but only that among them is grasped by a cognitive organ which is intense in measure. In certain objects all the five modes touch etc. are manifested in an intense measure, in certain others just one of them, two or so on. In the case of the latter the remaining modes, being present in a mild measure, are not grasped by the corresponding cognitive organs; but they are present there nevertheless. Even the efficiency-the grasping power-of a cognitive organ is not the same in the case of all the species of living beings. Nay, even in the case of the being belonging to one and the same species the efficiency of a cognitive organ is of various forms. So a consideration of the intensity and mildness of touch etc. also depends on the greater or lesser efficiency of the corresponding cognitive organs. 21.
TATTVĀRTHA SŪTRA
Besides the above-mentioned five cognitive organs there is one more which is called manas. Certainly, the manas is a means of cognition; however, unlike the tactile organ etc. it is not an external such means but an internal one. That is why it is called antaḥkarana or internal organ. Unlike what is the case with the external cognitive organs the object cognized by the manas is not limited in extent. Thus the external cognitive organs grasp just tangible entities and those too only in part; on the other hand, the manas grasps all entities whatsoever, whether tangible or otherwise, and those too in various ways. The function of the manas is to reflect and depending on its level of developmentthat is, on its capacity-it reflects over all objects whatsoever, whether grasped by the cognitive organs or not. It is this reflection that constitutes śruta. That is why it has been said that the object of the anindriya is śruta; that is to say, the nature of all elements whatsoever, whether tangible or otherwise, constitutes the field of operation in the case of manas.
Question: If what you call śruta is a function of the manas and it is a lucid cognition and one that grasps something
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| SR No. | 006796 |
| Book Title | Tattvartha Sutra |
| Original Sutra Author | N/A |
| Author | Sukhlal Sanghavi, K K Dixit |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 2000 |
| Total Pages | 596 |
| Language | English |
| Classification | Book_English, Tattvartha Sutra, & Tattvarth |
| File Size | 10 MB |