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Direct Knowledge
451 this matter. The physical mind is the material composition made of molecules known as Manovargaņā. The physical mind changes and takes various forms according to thought-impressions. Every idea puts some mark on it. Sometimes, when the feeling is intense, the impression is so deep that it is visible on the outer surface also. The face of an angry person is reddened. His body trembles. When the feeling is not so intense, or the thought is merely of the nature of knowledge, it is not externally visible. But, it cannot escape from the physical mind; which catches the impression of every idea and feeling, however, feeble it may be. On the other side the physical miod is affected by the gross physical body also. Heavy stomach, hunger, thirst, holding up the calls of nature produce different effects on the physical mind, which further puts its impressions on the psychical mind. So, the physical mind is passive as well as active.
The main objection against the view that Manahparyāya perceives the objects conceived by the mind is that the objects under conception are material as well as immaterial. The immaterial objects are beyond the scope of imperfect perception. On this ground Jinabhadra holds that Manahparyāya does not perceive the objects conceived; but, the different modes of physical mind.
In the Svetāmbara literature none possesses the above view before Jinabhadra. The Nandı 1 states, ‘Maņogae bhāve jāņai'. Its simple translation is, “It knows the objects existing in the mind." But the commentators like Jinadāsa Gaộin and Malayagiri, following the footsteps of Jinabhadra, interpret, 'maạogae bhāva' as the modes of mind-substance.
In the Digambara tradition none has adopted this view. Even the logicians like Akalanka and Vidyānanda do not favour it.
The Yogasūtra of Patañjali supports the view of Jinabhadra, 1. Nandi Sūtra 18 with its cūrņl and Țikā. 2. Yogasūtra III. 19
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