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THE JAINA PHILOSOPHY
refute the existence and working of the physiological systems described in the preceding paras All that is necessary is to insist that a living organism is something over and above the physiological apparatus of its body, that mind is an expression of the principle of life and it is distinct fron the body and brain Mind, in this case, must be something which is immaterial Wishes, desires, thoughts, aspirations, hopes, acts of will and all such other events which happen in mind are, therefore, immaterial Thoughts, for instance, do not exert force nor do they yield to mass, conversely, mass and material force have no power over thoughts
From the above, it is not difficult to conclude that, in addition to the body and brain, the composition of the living organism includes an immaterial element which is called mind that this element although in very close association with the brain is in some sense independent of it Mind so conceived is an active dynamic, synthesizing force It is creative that is it carries on activities which are due to the presence of a living creative impulse to fulfil a purpose
We shall now compare both the above scientific theories of mind with the Jain views regarding manah or manas The materialist theories of psychology which deny the existence of mind as distinct from body, also deny the very existence of consciousness und soul as an independent entity This is entirely in opposition to the Jain views We have already discussed the matenalısts's concept in the meia physical section carlier and we shall only add here a doubt which may be raised by the Jains regarding the materialist theory of emotions stated above While accepting the invariable accompaniment of the bodily event and the mental event, a question at issue will
