________________
Indirect Knowledge
247
pleasure, pain etc. are directly perceived by the mind. Doubt, dream, memory, inference and other types of indirect knowledge are purely subjective, and therefore apprehended by the mind.
According to the Vedānta magas is not a comprehensive term. It is a particular state of antahkarana, which includes all types of mental states. The Antahkarana is an evolute of avidyā and occupies the entire body. It involves the empirical self of the Vedānta, a condition of pure consciousness, limiting the latter into body and thus constituting the person of jiva. It goes out through the senses and establishes the three.fold identity. The qualities of pleasure, pain etc. are apprehended by antaḥkaraṇa itself. According to another opinion they are directly perceived by the (modalized) consciousness ( kevala sākşibhāsya ) Antahkaraṇa has five conditions with five corresponding names. The condition of suspense (samśaya) is expressed by manas; that of judgement (niscaya) by buddhi; vanity (garva) by aharkāra, consciousness by citta and recollection by smeti 2
According to the Sānkhya mind is an evolute of praksti coming after ab ankāra (ego). It is all-pervading and is intellicized through the reflection of Purusa. In other respects the Sãokhya resembles the Vedānta.
In the Buddhism Mind is split into two chief parts.3 The subjective part, or mind viewed as a receptive faculty, is represented by one element called, indiscriminately, citta, vijñāna or manas. It represents pure consciousness, or pure sensation, without any content. Its content is placed in the objective part which contains the definite sensation (sparśa); feelings (vedanā),
1. See-Vedāntasāra and Vedānta Paribhāsā. 2. Vedānta Paribhāṣā p. 76 3. Sankhyakãrikā 22,23 4. Central Conception of Buddhism p. 15
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
