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Parikṣāmukham
65 Thus the view of the Jain Logic is in accordance with the view which preponderates in the Hindu philosophy regarding mind being a sense. But though Jain Logic accepts mind as a sense it calls it a small or intangible sense ( No-indriya or Işat-indriya ) because it is not materially cognisable like the other senses. Its function according to Jain view is discernible only by highly developed souls who have Manaḥparyayajñāna as described in the commentary on Aphorism I. Samuddeśa I of this work.
नार्थालोको कारणं परिच्छेद्यत्वात्तमोवत् ॥६॥ 6. Nārthālokau kāraṇam parichchedyatvāttamovat.
6. The object and light is not the instrument (of Pratyakşa knowledge ) as the same are capable of being ascertained as in the case of darkness.
"ममैवांशो जीवलोके जीवभूतः सनातनः ।
Hartgriezerfor desfacenfa pufat 11" Ibid XIV. 7. In Vedānta-paribhāşā the latter verse has been tried to be explained away thus : "If you object that the quotation from the Bhagavadgita is conclusive 'the organs of sense with the mind to make up six'( #A:9818ef0' ), we reply, no ; for no contradiction results in filling up the number six with mind, though mind be not reckoned as an organ of sense. There is no positive injunction restricting the completion of the number relating to the organs of sense to such an organ only. Instance the text : 'the five including the sacrificer eat the Idā oblation'; here we notice that the completion of the number five, relating to the Ritvik priests, is effected by means of the sacrificer ( himself the fifth ) who is not a Ritvik. And in the quotation 'He taught the five, the Vedas and Mahābhārata, we observe that the completion of the number five relating to the Vedas, is effected by the Mahābhārata which is not a Veda.” (Trans. by A. Venis )
. But this argument is use-less as in the first verse (X. 22 ), it is unmistakably mentioned “I am Manas ( the Mind ) among the senses," where the best among the senses is meant,
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