________________
The Jaina world of Non-living
A. This is not correct. In fact, the soul itself has got transformed into the senses like the red-hot iron mass. And the soul is conscious and, therefore, it is the senses only which experience pains and pleasures. If these experiences are not there without mind ,the one-sensed, deficientsensed and non-instinctive five-sensed living beings may not experience different types of feelings. 31. Q. Mind does not exist as it has no characteristically separate functions.
A. This is not correct. The mind has functions of examining good and bad about objects. The mattergic spacepoints of mind-associated soul are transformed into the mind and assist the thinking about good and bad and memory etc. despite the annihilating causes for functioning of external senses like deep darkness etc. 32. Q. The Buddhas point out that there is no entity like mind. It is the consciousness (vijnāna) only which is designated as mind. It is said that mind is the consciousness which is the material cause of obtaining six types of cognitions. A. This concept is not correct. Their consciousness or mind has no capacity to cognise objects of the past and even the present as they hold a view of momentariness. Moreover, the present mind is momentary and it has no relationship with the earlier or later minds (vijnāna). How can it be capable of examining good and bad and cause functions like memory etc. ? The memory refers to the self - experienced contexts by the self. It does not refer to contents non experienced contexts by the self. It does not refer to contents non-experienced or experienced by others. There can be no memory in the concept of absolute momentariness. Q. There could be memory etc. due to unitary successions (santānas). A. This could not be so as the successions are non-entities. The past successions are completely non-existing in the present . How they can lead to memory and thinking about good and bad ? Q. Let the past consciousness (Alaya-vijnāna) having the seeding capacity be assumed as a support for the above activities.
168
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
