2.2. Mind In Jain Philosophy

tad indriya-nindriyanimittam
  —(Tattvarthsutra 1.14)

‘Empirical knowledge is produced by the senses and the mind.’^[1]

The knowledge one gains in one’s life is intricately woven through mind and five senses.

‘Jain way of thinking portrays "jiva" (soul) as the aware substance, which is nonphysical and not recognizable by senses;consciousness and "upayoga" (manifestation) are the differentia of "jiva". Cognizance shows itself from various perspectives: insight, instinct, conation, ecstasy, observation (cognitive elements), feelings, will, frame of mind and conduct, consciousness of delight and torment. Where present day meaning of mind depicts it as the intellectual workforce of a living being. Jain distinguishes between soul and mind. The mind does not have awareness, which is the selective property of soul. Mind like soul isn't changeless element, it exists just when cognizance shows as musings, convictions, wants, feelings and emotions. Every one of these exercises are impacted by karma, which is interface among soul and mind.’^[2]

Here the interesting thing to be noticed, which usually thinkers do not pay attention to, is that workings of mind are also intricately imbibed with karma.

‘Our reality supposedly is at three dimensions: soul, mind and body. The spirit sees and knows the outside world through mind, so the discernments made by soul are affected by mind. The brain is viewed as the centre for data stockpiling and handling, its movement is directed by mind, which thus is adapted by the spirit. The cognizant experience is made by the spirit, not the mind.’^[4]

As in Jainism soul (jiva dravya) is the only substance, that can enact, in the universe. Since ages man has also tried to win over the mind as it is considered to be the key to many blissful as well as woeful experiences. Surprisingly, mind controls humans like puppets, it may boggle one to take inappropriate decisions and also may help one to come over a negative phase of one’s life.

It all seems quite mysterious.

‘The presence of mind is associated with its exercises, when the activities stop, the mind additionally stops to exist. The movement of reasoning is unmistakable in five-sensed beings (vertebrates) and is restricted in lower living beings. The five-sense " jiva" are in this manner, enriched with brain, and " jiva", in lower living beings, releases the restricted elements of impulses, wants and sentiments.’^[5]

Footnotes and references:

[1]:

Tatia Nathmal (Translator). That Which Is. English Translation of Tattvarthadhigamasutra of Umasvati). Yale University Press. New Haven & London. First Edition: 2011. pp. 14

[2]:

Kachchara N. L. Philosophy of Mind: A Jain Perspective, retrieved from https://pdfs.semanticscholar.org/369b/7abd19f494d8b6d0f36115fb837c81ba655e.pdf on 11.06.2019 @ 4 PM. pp.1

[3]:

.06.2019 @ 4 PM. pp.1

[4]:

Ibid. pp.1

[5]:

Ibid. pp. 7