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A SOURCE-BOOK IN JAINA PHILOSOPHY
duality). Mind is antaḥkarana (inner sense). Mind is pṛthvi (the earth). Mind is jala (water). Mind is agni (fire). Mind is pavana (wind). Mind is ākāśa (space). Mind is sabda (sound). Mind is sparsa (touch). Rūpa (form), rasa (taste), gandha (smell) and pancakosa (five sheaths) arise out of mind. The states of waking ((jāgṛti), dream (svapna), and sleep (suşupti) are all expressions of the function of the mind. Similarly, the deities of direction (dikpäla), vasu, rudra, āditya and others are all forms of mind. In this way, mind is the very source of universe. It is the very essence of the universe.
PRAJŇATMA-PRAJNANATMA-VIJÑANATMA
(ATMAN AS PRAJÑA AND VIJNANA)
79
The philosopher transcending the speculations of atman as mind, reaches a stage when he finds atman as identical with prajñā (psyche). This is the later stage of development of the theory of atman, in the heirarchy of thought. The mind and the sense-organs cannot function in the absence of the psyche (prajñā). Prajñā is much more important than the sense-organs and the mind." In the Taittriya Upanisad, prajñā has been described as antarātmā and vijñānātmā as manomaya. In the Aitareya Upanisad, prajñā is considered as ultimate truth and it is an aspect of Brahman and mind is one of the aspect of the prajñā. Prajñā and prajñāna are considered as identical. The word vijñāna is considered a mode of prajñā."
1 Tejobindu Up., 5, 98, 104.
2 Kauşitaki Up., 3, 6, 7.
3 Taittiriya Up., 2, 4. 4 Aitareya Up., 3, 2. 5 Aitareya Up., 3, 3. 6 Aitareya Up., 3, 2.
Vijñāna, Prajña and prajñāna have the same meaning. In this sense ātman is described as vijñānātmā, prajñātmā and prajñānātmā. We have already discussed about the views which have considered mind as material and those views which say that mind is immaterial. Transcending these views we come to a realm of views where ātman is considered as psyche and the higher aspect of function of psyche. This is expressed in the self as a cogniser. Cognition by mind is
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