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Division of Knowledge
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ted with the senses. In such cases the soul cognizes the object through the medium of senses, without depending upon the assistance of mind, just as in the case of supersensual cognition, it does so directly. It is another thing that in the case of samjñins, the miod begins to function as soon as an object is presented.
In the case of supersensual cognition of avadhi and manahparyāya the role of mind is finished with the desire to know a particular object. After knowledge it begins to function again for the creation of favourable or unfavourable attitude. In the case of an omniscient it is absolved from that function also. Similar, is the case with sense-cognition. It (mind) functions in creating a desire to know a particular thing. It has nothing to do with the stage of sensation. It functions again for creating the particular attitude. But the stages of desire and attitude are not cognitive stages. They are result of MohanIya karman. Here, the mind does not function as an instrument of knowledge, but that of feeling or willing.
The mind as an instrument of cognition is related with the four types of imperceptual knowledge. They are memory, recognition, hypothetical judgement and authority. In the Āgamic period these types are expressed along with mati or śruta. No doubt, the feelings of pleasure, pain etc. are directly related with the mind. But, they are not cognitions. The four types of passions (kasāyas) and nine types of mild passions. (pokasāyas) also are related with the mind, but those also are not cognitions. In the four stages of avagraha etc. the mind begins to function from the stage of Ihã, which is a mental inclination towards judgement. Here, it operates upon the data supplied by the senses. According to Jainism mati advances. from general to particular. This process consists in doubt, inclination and judgement. All these stages are mental phenomena. In the animals without mind these states do not occur. Such animals get sense-impression and react habitually. For, the states of doubt etc. the memory of past impression is necessary. It is not possible in the lower grade animals. They
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