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Sumayasāra
Chapter - 10
of thinking (even when the quality reaches the instrument of thinking, it cannot forcibly compel your faculty to perceive it.
(Asuham suham va davvam tam ti na bhanadi mam bujjha) Neither an unpleasant nor a pleasant substance (physical object), by itself, invites you think of me" (so ceva buddhivisayamāgadam davvam viņiggahidum ņa ya edi) that soul also does not go [leaving its place] to apprehend the substance (physical object) that has reached the instrument of thinking (even when the idea of the object reaches the instrument of thinking, it cannot forcibly compel your faculty to perceive it).
(Evam tu jāņidūņa ya mūờho uvasamam ņeva gacchede) Thus, inspite of knowing (the nature of sound, colour, odour, taste, touch, a physical object and its qualities), the (unenlightened) deluded soul does not attain equanimity (mental happiness); (ya parassa niggahamaņā) it craves for (does not abstain from) the external sensuous data (sayam ca sivam buddhim apatto) because it has not yet attained the blissful faculty of (enlightenment). Annotations :
Continuing the discussion of important doctrines, the author, in the above verses, deals with the process of perceptual knowledge of physical objects and their characteristic qualities. He shows that mental agitation results from the pleasant and unpleasant nature of these qualities only if the perceiver, the soul, chooses to involve itself and pays attention to them.
The soul, the conscious substance is the central figure on the cosmic stage of worldly life. it is completely enveloped by an inanimate or consciousless, environment. Knowledge is inherent in the soul, that is, absence of knowledge is unnatural to it even as darkness is foreign to the sun. Knowledge can emerge with or with or without the help of the sense-organs. Of the five classes of knowledge, according to the Jain epistemology, the sensuous (matijñāna) and scriptural (śrutajñāna) need the assistance of sense-organs, which are, however, only external instruments, the different states of the soul itself being the internal or spiritual counterparts of them.
The sense-organs recognized in this system are the usual five while the mind, the instrument of conception, is called a quasi
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