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THE JAINA THEORY OF MATTER 105 two modes viz., the Bhava-Manas and the Dravya-Manas ; both of which are material in essence. How? Because Manas is nothing but (a mode of) Matter. The Bhava-Manas is characterised by Labdhi and Upayoga and is material because it is wholly dependent on Pudgala. The Dravya Manas is congtituted of Pudgalas, transformed into Manas,-the Pudgalas which are capable of evolving a peculiar capacity (in the soul) and which assist the soul in its functions of discriminating good and bad (Guna and Dosha). of recollection etc. etc.—on the occasion of the destruction or the mitigation of the JnanaDarana and Vi yanlaraya Karmas. Hence the Dravya Manas is also material."
Indriya. Indriya or a Sense-organ is so called as it is the Linga or Karana i.e., the instrument of Indra, the Soul, the omniscience of which is suppressed because of its association with Karma and which, thus finite as it is, requires the aid of the Senses for the purposes of its cognition. All the systems of philosophy recognise the five sense-organs of touch, taste, smell, hearing and vision. The author of the Nyaya Sutras maintains that Senses are made up of fine Matter, of which their respective objects are made. Kapila points out that it is wrong to supppose the Adhisthana (abode) 6.g. the Eye to be the Sense e.g. of vision. The sense according to him, is supersensuous (Atindriya). He admits the non-psychical character of the Indriyas, when he says that they are evolved out of Ahamkara. The Jaina philosophers hold that the Indriyas are Poudgalika or material in essence.
"The Indriyas," as I have said elsewhere, "are primarily divided into two classes viz., Dravyendriya or material organ and Bhavendriya or subjective organ. Niroritti and Upakarana are the two sub-classes of the former; each of these two again has two parts or aspects, respectively called Vahya or external and. Antara or internal. Nirvritti is that part of the gense-organ which is operative in the matter of the generation of knowledge and Upakarana is that which protects Nirvritti, the main or the principal part of the sense-organ. When on Shree Sudharmaswami Gyanbhandar-Umara, Surat
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