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The General Conception of Knowledge
137
holds change as the essence of reility or existence. It, therefore, cannot deny the status of reality to any thing, merely on the basis of its being generated or open to destruction. Yogācāra also holds citta as an avyāksta (unexpanded) form of the apparent ideas and concepts.
The Jaina conception of soul has a remarkable affinity with Alaya vijñāna, particularly, in its ethical side, where it is known as Tathāgatagarbha. The fundamental difference lies in the Buddhist denial of the factor of continuity; without which the problem of recognition cannot be explained. Another point of difference between the two systems is that according to the Jainism, karman does not mean merely predispositions or samskāras of the past mental and physical activities; but also material substance, which sticks to the soul according to the activities, and stays there according to the intensity of the passions.
The Theory of Empirical Consciousness
We have stated above that Ālaya vijñāna or citta is the repository of all consciousness. Its calm state is free from the dualistic way of reasoning. When stirred, it undergoes various changes. These resultant changes known as paryāyas are called pravștti-vijñana or empirical consciousness. We have stated above the four stages of citta, such as citta, manas, manovijñāna and five sense-vijñānas.
The Manas, in this system, is not an independent agent acting on the cita from cuisice as the Njāya holds. It is a creation of the citta itself Depending upon the Ālaya the Manas arises; allied with the citta and Manas the Vijñāna ari:es. Again, with the ciita as its cause and supporting it, the inanas walks along depending on the citta. The Citta is caused to move by the Vijñāna, and there is an interdependence between them. From this it is evident that the Manas depends
1. Suzuki : Lankāvatāra p. 248
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