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Effects of Matter
ground for making the possibility of remembrance, etc. When pūrvajñānarūpamana (previous knowledge-like mind) is not existent at the present time, then how can it perform the functions like examining good and evil, remembering, etc.? If the seed-like store-house of consciousness (alayavijñāna) is accepted as permanent, then the doctrine of momentariness stands refuted. If it is momentary, then it cannot also be the support of remembrance, etc. 1 Akalanka has followed the same procedure of his predecessor Ācārya Pūjyapāda for refuting the Vaiseșika view of mind. 2
In modern psychology mind has been conceived as physical and psychical, just as it is accepted in Jaina Philosophy, as the evolution-theory demands and mind-dust.3 William James makes the assumption that our mental states are composite in structure, made up of smaller states con-joined."4 "Theory of 'mind-stuff' is the theory that our mental states are compounds, expressed in its most redical form."5 "Each atom of the nebula...must have had an aboriginal atom of consciousness linked with it; and just as the material atoms have formed bodies and brains by massing themselves together, so the mental atoms, by an analogous process of aggregation, have fused into those larger consciousness which we know in our selves and suppose to exist in our fellow-animals." So according to this doctrine of atomistic hylozoism, “there must be an infinite number of degrees of consciousness, following the degrees of complication and aggregation of the primordial mind-dust."? This mind-dust can be compared well with 1. Vijñānamiti cet, na; that sāmarthyābhāvāt (32),
RV., pp. 472-3. 2. RV., pp. 471-472. 3. The Principles of Psychology, pp. 145. ff. 4. Ibid., p. 145. 5. Ibid. 6. Ibid., p. 147. 7. Ibid.
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