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The Concept of Matter in Jaina Philosophy
(mind) in place of the Principle of Self without regarding it as a separate entity, therefore, according to its view, all elements like desire, aversion, knowledge, force, etc. which are called ātmadharmas (essentials of soul) or antahkaranadharmas(essentials of internal sense-organ) by different philosophers are the elements of mind.
Some philosophies like the Nyāya-Vaišeșika and the Buddhistt accept manas (mind) as hrdayapradeśavartin (existing in the space-point of heart), while other systems of thought like the Sāṁkhya, etc., hold the view that the place of manas (mind) cannot be stated to be hrdaya (heart), because, according to their traditions, it is entering into the subtle body (lingasarfra) which is itself a special body-like. It is known that the whole gross body should be accepted as the place of the subtle body; therefore, according to this tradition, the place of mind is decided to be the whole body. The Jaina tradition avers that the place of the psychical mind (bhāvamana) is Soul only. But there is found the difference of opinion in regard to the physical mind (dravyamana) among the Jainas. The Digambara tradition accepts the physical mind (dravyamana) as existing in the smallest point of the heart, while the Svetāmbara tradition maintains that the whole gross body is stated to be the seat of the physical mind (dravyamana). 2
So mind is of two kinds, viz. physical and psychical (dravyamana and bhāvamana). “The psychical mind characterized by the capacity (for comprehension) and consciousness is material, as it is assisted by matter. Similarly, owing to the destruction-cum-subsidence of knowledge-covering and energyobstructing karmas and the rise of nāma-karma of limbs and 1. Abh. K. Sphutarthā, p. 41;
Vide Darśana and Cintana, p. 140. 2. Sarvärthagrahanam tulanā, Pramānamsmāṁsā, p. 19, pamtim
10 Sarvārthopalabdhaunendriyāni prabhavanti iti sarvavisayamantaḥkaraṇam manaḥ, NBhā., 1. 1. 9; SK., 35; SS 2-11 (comm); SS., 5. 19 (comm).
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