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Reals in the faina Metaphysics the Internal Sense, in as much as in its functionings e.g. in determining or judging the merit or the demerit of a thing, it is independent of the External Senses.
SĀMKHYA VIEWS
According to the philosophers of the Sāṁkhya school, the external sense-organs as well as our organs of action are found to be dependent. It is a matter of common experience that they are guided by some principle within. Our powers of recollection and reasoning presuppose a principle in us which preserves the traces of our past perceptions. The Ātmā or soul is no doubt a permanent reality but it is absolutely passive, self-contained and unrelated to anything outside it; accordingly, it cannot be the internal principle which presides over the activities of the sense-organs, preserves the traces of previous perceptions and makes memory and and inference possible. The Samkhya philosophers attribute these functions to Manas which they distinguish from Ātmā. Manas is of a dual nature, Ubhayātmaka, as they call it. It is a cognising organ, Buddhindriya, as well as a motor organ, Karmendriya, --in as much as, as already pointed out, all our sensuous knowledge and all our activities are dependent on a common directing principle within. This internal principle is sometimes characterised by Sankalpa or determination; it is then called Manas. Ahankāra is another internal principle consisting in selfassertion. Buddhi otherwise called Mahat consists in our conscious apprehension and is the most fundamental internal principle. These three are different with reference to their functioning but are all Antara or internal principles. Accordingly, although the Sāmkhya philosophers make a distinction between Manas, Ahankāra and Buddhi, they openly identify Manas with Mahat which is the first principle to evolve out of Praktội, the Primal Matter.
___ 'महदाद्यं कार्य तन्मनः।' ६९ विषयाध्यायः-सांख्यसूत्रम्।
SĀMKKHA THEORY OF MANAS
It is Manas which, associated with Ātmā, makes the latter
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