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Effects of Matter
195
like) and it is the previous consciousness-like cause of the succeeding consciousness. 1 According to Jaina metaphysics, the physical mind is born of a kind of subtle-non-living substance called manovargaņās (mind-particles) and it undergoes changes like the body at every moment, while the psychical mind, because of being characterized by the capacity of knowledge and being knowledge-like, is born of the sentient substance. 2
All the Indian systems of thought hold the view that the function of manas is to causes the birth of the qualities like desire, hatred, pleasure, pain, etc., and their experience, whether these qualities exist in the soul or are of the intellect 3 or self-evident, according to the theories of the Nyāya, Vaisesika, Mimāṁsaka and Jaina systems of thought, etc., or the doctrine of the Buddhist philosophy, respectively. Manas becomes the cause in the emergence of knowledge brought about by the external sense-organs and in the production of the qualities like knowledge, etc., which are born independently of the external sense-organs. According to the views of all the Indian Philosophies with the exception of the Buddhist view, the dharmas (characters or essentials) like desire, aversion, knowledge, pleasure, pain, impression, etc., do not belong to manas. The Vaiścsikas and the Naiyāyikas, the Mimāṁsakas and the Jainas maintain that these qualities belong to Soul, but the Sākhya-Yoga and the Vedānta hold the views that they belong to the intellect. The Buddhists have accepted manas 1. Vijñānam prativijñaptiḥ mana'āyatanam ca tat. sannāma
nantarātītam vijñānam yaddhi tanmanaḥ, Abh. K., 16-17; Tattvasangraha, kā. 631; Abh. K., 1, 17 Sphutārthā, pp. 40, 41, vide Darśana and
Cintana, p. 139. 2. Tasmāccittasya dharmā vșttayo nātmanaḥ, Sarvadarśana,
pāta, p. 35. 3. Tāmraparniyā api hệdayavastu manovijñānadhātorāśrayam
kalpayanti, Abh. K., Sphuţārtha, p. 41, vide Darśana and Cintana, p. 140.
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