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THE JAINA GAZETTE
tion is possible only through the Manas. Elsewhere, the author of the Sankhya-sutram says that right knowledge (Pramana), illusion (Viparyaya), doubt (Vikalpa), sleep (Nidra) and recollection (Smriti) are the functions of the Internal Sense. Kapila also admits that Manas is atomic in nature. The non-Jaina systems agree in maintaining that the Manas is (i) a non-psychical substance, (ii) atomic in nature and (iii) the Internal Sense.
The Jainas call Manas · Anindriya.' Literally. the word means 'something which is not Sense i.e., a Sense-organ.' The Jainas, however, mean to say that the Mind may be regarded in some respects as a Sense-organ and in scme respects, as something different from a Sense-organ. Senses of touch, taste, vision, smell and hearing have fixed locations in the body from which they do not move; but Manas has no such fixed location. Mind in this respect is not a Senge-organ. It is Manas that first attends to a thing before it can be actually perceived by the other Senses. Mental attention is prior to Sensuous Perception. It is in this respect also that Mind is distinct from the other Senses. But it is an Indriya in this sense that like the Sense-organs, it is an instrument by means of which, the finite Soul (Indra) grasps the outside objects. Manas is called the 'Antaranga-Karanam', the Internal Sense in as much as in its functionings o g., in determining or judg. ing the merit or the demerit of a thing, it is independent of the External Senses. The Jainas maintain that Manas is material in essence.--constituted of very subtle Pudgala substance, called Mano-Dargana. It is conceived as atomic' in extent. Its existence is inferred from the fact of the various cognitions arising one after the other and never simultaneously. Recollection also points to its reality. Judging the nature of a thing as good or bad as useful or otherwise and remembering it after it has been actually perceived, are said to be due to the functioning of Mind. 'Sruta-jnana' or scriptural knowledge, according to the Jainas is also dependent on Manas. The doctrine that Mind is Matter is thus explained
by the author of the Tattoartha-raja-sarilika.-“Manas is of Shree Sudharmaswami Gyanbhandar-Umara, Surat
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