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108 :: Structure and Functions of Soul in Jainism
perception of the self which is the cause of generation of succeeding knowledge. After conation the detailed comprehension of the external things is knowledge. Then follows the conclusion that if conation apprehends self and knowledge not-self, then knowledge must not know the self. Brahmadeva solves the difficulty by admitting two distinct attributes of conation and knowledge in Jainism. The self knows itself by the conation-attribute, and the not-self by the knowledge-attribute. From the non-distinctive point of view consciousness is one; while from the distinctive point of view self-apprehending attribute is conation and the other-apprehending attribute is knowledge. Another fallacy is pointed out in holding this view, i.e., the external things are no subject-matter of the faculty of conation. Then he explains the problem from the logical viewpoint which is mainly concerned with the contention made by the opponents. According to it conation and knowledge are held to be two attributes, one apprehending the self and the other, the not-self. From the common view-point the general perception of the external things has been termed as conation, and the perception of special features has been called knowledge. Thus Brahmadeva has emphasized both the identity of conation and knowledge and their mutual distinction. From the non-distinctive point of view, as we have seen, not only conation and knowledge are identified but all the special attributes of the soul are similarly effected. It means that there is some community of traits between conation and knowledge for which they can be integrated into one consciousness. But it never means that their distinction is thereby annihilated. The level which admits of a distinction among attributes must hold the mutual distinction of conation and knowledge; and if so, a distinction must be caught in their own identity. Conation and knowledge being two attributes, they can have their modes simultaneously. While drawing the above conclusion the only difficulty in our way is that two conscious activities
1. Cf. Brahmadeva: Dravyasangraha-vrtti, pp. 81-83
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