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Epistemology of Jainas the beginningless past. So, the definition follows:
of citta
is as
"Cittera ciyate karma”. That karma is accumulated by citta means that the latter takes in all that goes op in the mind and also that is done by the body. Technically stated, every deed (karman), mental or physical, leaves its seeds behind. which are deposited in citta, and citta has been hoarding them since time immemorial. It is the rich repository of all the thoughts, feelings, desires, instincts etc., no matter how they have come to act, that is, whether merely stirred up in the inmost recesses of or es consciousness, or carried out by the body into deed, or checked in the incipient stages of their activity. Psychologically, the citta may thus, be regarded as corresponding to subconsciousness.
We have seen above that Sānkhya admitted the Purusa as pure consciousness, because it has nothing to do with the formation of ideas. The conception of purity in the Vedānta depended on the Absolute reality of the Brahman. The purity the Ālaya vijñāna is the logical purity, i. e. absolute freedom from the dualistic way of reasoning, which is a function of manas; a disturbed state of the citta. Lankā vatāra says “From the Alaya are stirred up all the mental activities like waves; with habit energy (vāsanā) as cause, they are born in accordance with the law of origination. This disturbed state is recog. nized as Vyāvrtti or Pravrtti. The Vedānta held Brahman or the uodisturbed state as the reality and the disturbed one as illusion. The Yogācāra holds both the states as real. As a matter of fact this difference is based not on real positions of the two factors, but on the different views regarding the conception of reality. If those views are taken into consideration the apparent difference will become insignificant. According to the Vedānta whatever originates or perishes is pot real. It, therefore, proposes that Brahman is the only reality while the lower stages, which are produced later on, are illuion. According to Yogācāra, every reality is momentary. It
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