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Reals in the Jaina Metaphysics
mentality of Manas. Manas is thus a Karaṇa or instrument for the soul.
CONTACT OF MANAS WITH ĀTMĀ AND INDRIYA AND OTHER SUCH CONTACTS ACCORDING TO THE NYAYA
Manas must operate in all cases of knowledge including the cases of sensuous knowledge, i.e. knowledge dependent on external sense-organs. It is thus the indispensable Karaņa or instrument for the soul in the matter of its knowledge. In the case of sensuous knowledge, however, over and above the Ātma-manaḥ-saṁyoga or contact of the soul with the Manas, Indriya-manaḥ-samyoga (contact of Manas with the sense-organs) and Vișayendriya-samyoga (contact of sense-organs with objects of knowledge) are necessary. In the case of the internal experiences of Smrti, Anumāna, Uha etc. (as mentioned above), Indriya-manahsamyoga and Vișayendriya-samyoga are not necessary. These are due to Ātma-manah-samyoga only. Without the operation of the eye, the ear etc. external knowledge is not possible for the soul, even if it be in contact with Manas then; hence they are called the Bahirindriya or external sense-organs. In the same manner, no internal experiences of recollection, reasoning etc. are possible for the soul without the co-operation of Manas. Hence, Manas is Antarindriya or the internal sense.
Why SENSATIONS CANNOT BE SIMULTANEOUS, ACCORDING TO THE NYAYA
As we have indicated before, another evidence of the reality and substantiality of the Manas, according to the Nyāya thinkers, is furnished by the phenomenon of the successiveness of our sensations. Close psychological observation will show that no two sensations of ours are ever simultaneous. The knowing self, according to the Nyāyathinkers is an all-pervasive substance, so that it is in actual contact with all the sense-organs and all the sense-objects at one and the same time. How is it then that the self has
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