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CONCLUSION
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'Collective Unconscious'. He says that it is possible to find the karmic factor in the archetypes of the unconscious.2
Prajñāpanasūtra recognizes the peculiar mental force called pāsanaya, which is rendered as paśyatta.3 It connotes prolonged vision. It is interpreted, in this treatise, as mneme, a psychic force which holds our experience and which later becomes the basis for new experiences.
The Jaina Theory of Mind -
The Jainas have developed a systematic theory of mind. Their approach to the problem has been a fusion of the synthetic and the analytic points of view. The Jainas say that mind is a quasi-sense organ, a no-indriya. Mind has two phases: the material phase, dravya manas, and the psychic, bhāva manas. The material phase is a mental structure and is composed of infinite, fine, coherent befitting particles of matter meant for the mental function, mano vargaņās.
Bhāva manas is expressed in mental processes like thinking. C. D. Broad, in his Mind and its Place in Nature, presents a similar view in the distinction of the bodily and psychic factors of the mind. McDougall also makes a distinction between the facts of mental activity and the facts of mental structure. He infers the structure of the mind from its functions.
Regarding the problem of the relation between body and mind, the Jainas presented a sort of psycho-physical parallelism concerning the individual minds and bodies. Yet, they were aware of the interaction between the mental and the bodily. The empirical approach showed them that there is mutual influence between them. The Jaina theory was an attempt at the integration of the metaphysical dualism of jiva and ajīva and the fact of interaction of individual minds and bodies.
The Sense Organs and Sense Qualities
The Jaina philosophers recognized two varieties of experience: sensory and extra-sensory. Sensory experience is indirect, it is conditioned by the sense organs and the mind, while extra-sensory experience is directly apprehended by the self without the help of the sense organs and the mind. For the sensory experience, the sense organs are the windows through which the self cognizes the external world. The mind does the function of organizing the impressions received through the sense organs in order to get a coherent experience.
The Jainas have accepted five sense organs. Motor organs are not recognized as instruments of experience. The Jaina analysis of the
2 Jung (C. C.): Two Essays in Analytical Psychology, (1953), p. 76. foot note. | 3 Prajnapamasutra, 29-30.
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