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Reals in the Jaina Metaphysics
Dravya-manas. The Bhāva-manas, as we have seen, consists in some attentive tendencies of the soul. As these tendencies are due to the proximity of the soul to the material objects which are the objects of attention, the Jaina's regard the Bhāva-manas as material. The Dravya-manas of course is purely material in essence and on this point also, the Jaina's agree with the Vedāntists. The Jaina's, however, look upon it (i.e. the Dravya-manas) as Paudgalika, a mode of primary matter and refuse to regard it as constituted of the finest aspects of the five elements viz:-of Akāśa etc., as held by the Vedāntists. The Jaina's maintain that when the Jñānāvaraṇīya (knowledge-obscuring) and other obstacles are removed from the soul, it is enabled to resume its power of Praņidhāna. Praņidhāna is practically the power of attention which is involved in all cognitive processes of Guņa-dosa-viçāra i.e. judgement, of Smaraņa or recollection etc. When this power of Praņidhāna is generated in the soul, a corresponding change takes place in the Pudgala or matter, proximate to the soul, whereby the matter is modified in such a way as to help the soul in its subjective processes of recollections etc. Matter, modified in this peculiar manner is Manas (Dravya-manas) according to the Jaina's'.
From the Jaina theory of Manas, as described above, it would appear that the Jaina's are opposed to all onesided views (Ekānta) about the duration of Manas. According to them Manas is eternal so far as its constituent substance, Pudgala is concerned.
Sonrafae17777: Fugaffu ' On the other hand, the particular mode of Pudgala, which is Manas and does a particular act of judgement etc. is
1 As Akalanka says-- 'द्रव्यमनश्च ज्ञानावरणवीर्यान्तरायक्षयोपशमलाभप्रत्यया गुणदोष विचार स्मरणादिप्रणिधानाभिमुखस्यात्मनोऽनुग्राहकाः, पुद्गलाः वीर्य विशेषार्जनसमर्थाःमनस्त्वेन परिणता, इति कृत्वा पौद्गलिकं नाकाशमयं ।'
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