Jaina Philosophy Historical Outline

Author(s): Narendra Nath Bhattacharya
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 204

A Comparative Study 183
(Ahamkara), which in its turn produces mind (Manas) the five organs of sense (Buddhindriya), the five organs of action Karmendriya, and the five subtle elements (Tanmatra). The last combining with one another, form the five gross elements (Mahabhūtas): space, fire, wind, water and earth. Mahan or Buddhi, the basis of intelligence of the individual, is the first product of the evolution of Prakṛti. It exists as a seed-force in Prakṛti when its functions are not manifested. It is never failing and contains all Samskāras.1 Ahamkara or the principle of egoity which rises after Buddhi is conceived as the material cause of substances through which the Puruşa identifies itself with the acts of Prakṛti, thus helping in the formation of concepts and decisions. Ahamkara may be dominated by any of the three Gunas. (It is difficult to say how Ahamkära is derived from Mahān or Buddhi). When it is dominated by the Sattva it produces the mind (Manas), the five organs of perception (Buddhindriya), the five of action (Karmendriya) and five subtle elements (Tanmätra). Manas is the organ synthesising the sense-data into precepts.3 The five organs of perception are the functions of sight, hearing, smell, taste and touch produced from Ahamkāra. They are the means of observing the subtle and gross elements. The world as an object of perception has the five Tanmatras or subtle elements, the essence of sound, touch, colour, taste and smell connceived as physical principles, corresponding to five sense organs. The gross elements arise from the compounding of the subtle elements by process of accumulation. These are earth, water, fire, air and space collectively called Mahābhūtas. The stages of evolution from Prakṛti to five gross elements number twenty-four, and Purușa is said to be the twenty-fifth principle of the Samkhya system.
According to Jacobi, in the primitive strata of Jain metaphysics the category of quality had not been clearly and distinctly conceived, and it was just evolving as if out of the category of substance. Things which could be recognised as qualities were constantly mistaken for and mixed up with substances. In the Samkhya we also come across relics of such a stage. "In the Samkhya the nature of Puruşa or soul is similarly defined as being intelligence or light; and the three
1SPB, II, 41-42.
'SPS, I, 63.
'cf. SK, XXXV.
'SPS, II, 20. 'SK, XXIV.