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THE JAINA THEORY OF MATTER
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Indian philosophy is regarded as the Internal Sense as distinguished from the Sense-organs of touch, taste, smell, etc.. which are called the Vahirindriyas or External Senses. It is because of the Manas that our percepts and ideas all follow one another and cannot arise simultaneously. Hence in the Nyaya philosophy Manas is conceived as an Anu or Atom, as opposed to Vyapaka or an extended substance. All our cogni. tions in order to be felt must touch or come through, as it were, the Manas and as it is an atomic point, it cannot grasp more than one of them at a time, so that the cognitions bound to arise, one after the other and on no account, simultaneously. In the Nyaya and the Vaiseshika philosophy, Manas is a distinct substance,-other than Matter. It is said to be possessed of eight attributes viz., Paratoa. Aparatoa, Sankhya, Parimiti, Prithaktva, Samyoga, Bibhaga and Bega. Through the Manas we are enabled to feel Sukha, Duhkha, Ichchha, Deesha, Mati and Yatna. In Moksha-Dharma, however, we are told that patience (Dhairya), thinking (Upapatti), recollection (Vyakti), illusion (Visarga), imagination (Kalpana), forgiveness (Kshama), good attitude e.g. resignation (Sat), bad attitude e.g., attachment, envy etc. (Asat), impatience (Asuta) are the nine attributes of Manas. The Vedanta speaks of the four modes of the Internal Sense and calls them Manas, Buddhi Ahamkara and Chitta. Samsaya or doubt, Nischaya or determination, Garba or self-conceit and Smarana or recollection are said to be the respective Vishayas or functionings of the four modes. In 69, Vishayadhyaya of the Sankhya-Sutram, Kapila identifies Manas with Mahat or Intelligence and calls it the first evolute of the Prakriti. In 30, Pradhana-Karyadhyaya however, he seems to distinguish the Manas not only from Ahamkara or self-conceit but from the Mahat as well. There Samka pa or determination is said to be the chief characteristic of the Manas. In 38, again, of the same chapter, Kapila refers to the Mahat, the Ahamkara, and the Manas as the three Internal Senses. The Manas as the Internal Sense governs the External Senses. It is in the Manas that the various Samskaras or mental tendencies persist and RecollecShree Sudharmaswami Gyanbhandar-Umara, Surat
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