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CHAPTER-V
175
that the mind has been included earlier in sixteen Matras and if you assert knowledge to be separate, what else then would be called intellect? And ego is said to be generated from it but ego lies in doership in other objects. Ego does not consist in knowing something in detached manner. How could then ego be a product of knowledge?
And sixteen Matras are described to have evolved from ego; amongst them five are described as Jnan-Indriyas (senses instrumental in knowing activity). But in the body there are material senses (Dravya-Indriyas) in the form of eyes, etc.; those are seen to be insentient like the earth, etc. and there are psychic senses (Bhava-Indriyas) which are of knowledge form and their function is knowing the colour, etc. What is then the purpose of ego (I-ness) there? Someone may be found possessing knowledge but without the feeling of ego (I-ness); therefore, how is it possible to treat knowledge as a by-product of the feeling of ego (I-ness)? And the Mana (mind) in nothing but like other material senses, because the material mind (Dravya-Mana) is a part of body and the psychic mind (Bhava-Mana) is a form of knowledge. And the five so-called Karma-Indriyas (senses or limbs of actions) are nothing but the limbs of the body and are of material form. How can these be belived to have evolved from the immaterial ego (I-ness-feeling)?
Moreover, the Karma-Indriyas are not five only but all the limbs of the body are useful. And the whole description is concerning with all Jivas and not concerned with human beings only. Therefore, trunk, tail, etc. limbs are also the senses of action. Why do you limit them to be the five only? And five Tan-Matı
ate entities but those are modes (qualities) inseparable from atoms; how are those said to be produced separately? Moreover, ego is the disposition of immaterial Jiva (soul); how can, therefore, these material modes be believed to have been produced from that Jiva?
Further, they say that the fire, etc. are produced from these five Tan-Matras. This is clearly false; colour, etc. and fire, etc. have coexisting relationship of qualities (Guna) and substance (Guni) possessing those qualities. In description only, those appear to be separate but substantially they are not separate. In no way, these
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tc. are not separar em
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