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from the phenomenological point of view in existing consciously, rather than in what a conscious entity is e.g. Brain, biological organism, immaterial substance, or whatever is.
This in other words means that Sartre's interest lies in discovering the meaning of what it is like to be a conscious existence and hence he has to depend on description of the conscious acts and also the objects which appears to consciousness. He is not interested in the scientific question concerning what from such things are made of."
To characterize being-for-itself, then is to describe what it is like to exist as a conscious agent. But Jaina theory of reality is concerned with both, conscious activity as well as of what consciousness is made of. Of course, consciousness is defined as terms of cognitive activity in Jainism, but at the same time Jainism also defines consciousness to be an aggregate possessed of innumerable space points containing major characteristics, such as infinite knowledge, infinite power and bliss. Sartre seeks to describe and analyze from a phenomenological viewpoint, the relationship between his different modes of being since he holds that they are strongly independent. Being for-itself is founded on its relationship to being in-itself. Being in-itself in turn has at least some of the forit self's experienced characteristics in virtue of this relationship. In all these, the focus remains primarily on the nature of consciousness, and what is to be understood by conscious phenomena. It will thus be helpful now to move on to some general remarks about Sartre's view of consciousness. He lays great emphasis on five distinctive characteristics about it in almost everything written by him in his early writings.
In order to dive into the overlapping areas it will be helpful now to move on to some general remarks about Sartre's view of consciousness and then compare it with Jaina viewpoint.
These characteristics are: 1. All conscious acts have intentionality.
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