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Matter
243 according to these thinkers, to posit the existence of Ātmā over and above Manas. Manas permeates and informs all forms of knowledge and apprehension in the same manner as the Ātmā does. Why, then, admit a superfluous entity, the Ātmā and not identify it with Manas?
JAINA THEORY OF THE BHĀVA-MANAS AND THE DRAVYAMANAS
Most of the Indian schools of philosophy, however, make a distinction between the operation of Manas, and that of Ātmā. The Jaina's also do the same thing but they feel the necessity of admitting that the Ātmā or the conscious principle in some of its peculiar tendencies may be identified with the Manas. In the case of Karma, we have seen how inspite of their doctrine that Karma is material in nature, the Jaina's draw a distinction between the Dravya-Karma or Karmic matter and the Bhāva-Karma which consists in purely subjective emotions. A similar distinction made by the Jaina's was between the Dravyendriya or the material sense-organ and the Bhāvendriya or a subjective tendency or fitness on the part of the soul for sensing the outside objects. In a similar manner, the Jaina's contend that Manas is of two kinds viz:-Dravya-Manas which, as will be shown hereafter, is material in nature and the Bhāva-Manas. The Bhāva-Manas again is said to be of two modes, Labdhi and Upayoga. In the language in which we described the similar two modes of the Bhāvendriya, we may say:-Labdhi and Upayoga are the two aspects of the Bhāva-Manas or the subjective Manas. Labdhi is the gain on the part of the soul, consisting in the annihilation and the mitigation of the knowledge-obscuring Karma. Upayoga consists in the soul's modification into conscious attention. Internal conscious processes e.g. comparison, conception etc. are impossible unless and until the conscious principle, the soul is possessed of Labdhi i.e. the power of comparing, conceiving etc. These internal processes are impossible again, unless and until there is Upayoga, unless and until, that is to say, there is some subjective effort
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