Sramana 2007 10

SR No.: 525062
Original Sutra Author: N/A
Author: Shreeprakash Pandey, Vijay Kumar
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2007
Total Pages: 230
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 7 MB

Page 98

The Concept of Mind (Manas) in Jaina Philosophy
:
93
The Bhagavati-sūtra adds six more varieties; i. e. the four 'passions (kaşayas), oghasamjñā and lokasamjñā. Oghasamjñ is, the habitual feeling without any explicit psychic consciousness. It is just like the activities of unconscious mind lokasamjñā are the ordinary type of articulate cognition.
In the Ācārānga, there are six more samjñās of (i) Moha, (ii) Dharma (iii) Sukha, (iv) Duḥkha, (v) Jugupsā and (vi) Šoka.
The above types of saṁjñās are common to all the mundane being. They are found in the one-sensed animals also. The Problem of Samjñin and Asamjñi:
In the Jaina biological evolution only a particular section of the five-sensed animals is regarded as sarjñin. All other animals are asarjñins. This division is roughly based on the possession of mind or otherwise. The animals with mind are known as samiñins and others without mind as asarjñins. But, at the same time it is held that Mati and Śruta are common to all the imperfect souls. We have divided mati into three types of indriyanimitta (produced by the senses alone), anindriyanimitta (produced by the mind only) and ubhayanimitta (produced by the both). The first type of mati is possible in the one-sensed animals also, as they also possess the sense of touch. The śruta is caused exclusively by the mind; so it cannot exist in the lower grade animals that are without mind. Jinabhadra tries to explain this inconsistency by holding the division of samjñin and asamjñin as based on the physical mind; which is not completed in the lower grade animals. Their activity is mere instinctive and not rational. But, as far as the psychical mind is concerned, they are not absolutely without mind. They also possess the power of thinking or feeling to a certain degree, The trees, though one-sensed in physical consideration, exhibit a clear sense of feeling, the favorable or unfavorable touches, But, this contention of Jinabhadra, goes against the theory of cognitive causal system. The psychical sense does not function without the help of physical sense. According to the same