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The Jaina world of Non-living
overpowering and echoing etc. It is neither the attribute of space nor of sensory knowledge. (e) The word 'mana' is being translated as 'mind' here. It also has two varieties- psychical and physical. The first is said to be mattergic as it is dependent upon mattergy. It functions in the form of capacity for knowledge and conation. The physical mind is mattergic as the psychical capacity enables the mattergic particles to perform these functions.
The mind and soul may be different with respect to the fact that the soul persists even in the absence of mind like the senses. They may be non-different as the mind is in the form of soul spacepoints due to karmic fruition. The mind is abiding substantively while it is non-abiding modally. The soul and mind are not connected eternally as mind does not ever-exist. (f) The commentary refutes the Vaišeșikan independent non-living substantivity, non-observability and non-materiality of mind as it cannot have capacity to function properly because of its postulated atomic size. Moreover, logical treatment of the issue goes against this concept.
The mind cannot be negated as its functions of thinking, memorising and perceptions are observed even in the absence of internal and external causes. Ramanateertha has pointed out seven types of functions of mind : (1) power of imagination (2) magnification (3) exaggeration (4) assumption (5) presumption (6) creation of images and (7) memory. It also has feelings, emotions, impulses and inborn pattern of behaviour. It cannot be taken in the form of Buddhist concept of Vijnāna as their basic postulate of momentariness will not allow the functions attributed to mind. It can also not be taken as a transformation of Sānkhyan Nature as it is non-living and it cannot perform function of thinking etc. (g) The combined processes of inhaling and exhaling of air is designated as 'respiration'. All this air is mattergic as one observes suffocation, obstruction etc. in respiratory process. (h) All these four mattergic entities and their functional activities serve as a proof for the existence of an active living entity - Jiva or soul
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