________________
118
INDIAN LOGIC
external object etc. but of the concerned soul-acting-as-a-cogniser." To this is added that how a cognition conceived as a quality of a momentary duration can belong to an eternal, ubiquitous soul is to be understood exactly after the manner in which a sound conceived as a quality of a momentary duration belongs to the eternal, ubiquitous sky.22 Hence is to be understood why two cognitions cannot co-exist in the same soul just as two sounds cannot be uttered by the same speaker, but since even a momentary entity exists for three moments a cognition (or a sound) experiencing its last moment can well co-exist with a cognition (or a sound) experiencing its first moment.23 All this is interesting, but we already know what the difficulty is with Jayant's notion of a soul or sky.
(5) Manas (= Internal cognitive Organ)... The aphorist says that the absence of a simultaneous origination of numerous cognitions is the ground for positing a manas 24 Jayanta explains that two sensory cognitions pertaining to two different sense-organs cannot be produced simultaneously because the production of a sensory cognition requires that the manas concerned comes in contact with the sense-organ concerned while a manas cannot simultaneously come in contact with more than one senseorgan.25 By way of support it is added that manas has a role to play in the production of a sensory cognition because such a cognition can be recalled even in case the sense-organ concerned is permanently damaged 26 Then it is submitted that in the production of a non-sensory cognition like memory, anticipation, doubt, inference, verbal testimony, cognition of a mental state, the manas concerned plays the role of instrument inasmuch as all production of an effect requires an instrument while nothing else can conceivably play the role of an instrument in the present case.?? Similarly, it is submitted that in the very production of a mental state (and not only in its cognition) the manas concerned has a role to play inasmuch as all production of an effect requires an asamavāyikärana while the only thing that can play the role of an asamaväyikārana in the present case is the contact of the manas concerned with the soul concerned; (asamavāyikāraṇa is a highly technical concept of the Nyāya-Vaiseșika school and can be roughly understood as a certain type of quality residing in the thing acting as the locus of the effect concerned).28 Lastly, it is submitted
