The Concept of Manas in Jaina Philosophy

Jayandra Soni

doi:10.1007/s10781-020-09421-6

Abstract

The first time Umāsvāti uses the word manas in his Tattvārtha-sūtra (TAS), the standard work for matters concerning Jaina philosophy, is when he lists the means of knowledge: mati, śruta, avadhi, manaḥ-paryāya and kevala (TAS 1, 9). These are the pramāṇas (TAS 1, 10). In TAS 1, 14 mati or sense perception is said to be caused by indriya and aninindriya; Pūjyapāda’s commentary says that anindriya, antaḥ-karaṇa and manas are synonyms. This obviously raises questions about the specific role and function of the manas/anindriya in mati, manaḥ-paryāya and śruta, and how these retain their exclusivity without reducing the function of any of them to another means of cognition. In the Sāṅkhya system manas is seen as both an organ of cognition (buddhīndriya) and an organ of action (karmendriya, SK 27). It is interesting for a better understanding of the role of manas in Jaina thought to compare some aspects of it with the Sāṅkhya system.

Highlights

The concept of the manas in Jaina philosophy has hardly been a topic of independent study.1 Its specific role is acknowledged in Jaina epistemology as is evident in Umasvati’s Tattvārtha-sūtra (TAS), the standard work for matters concerning Jaina philosophy
Soni time when he lists the means of cognition or knowledge, jñāna (TAS 1, 9): mati, śruta, avadhi, manaḥ-paryaya, and kevala
We shall not delve in detail into the actual function of manaḥ-paryaya itself either, because it presupposes an advanced stage of asceticism, one that is not affected by the karma that usually hinders the function of manaḥ-paryāya in ordinary individuals

Summary

Introduction

The concept of the manas in Jaina philosophy has hardly been a topic of independent study.1 Its specific role is acknowledged in Jaina epistemology as is evident in Umasvati’s Tattvārtha-sūtra (TAS), the standard work for matters concerning Jaina philosophy. J. Soni time when he lists the means of cognition or knowledge, jñāna (TAS 1, 9): mati (sense perception), śruta (scriptural or authoritative source of knowledge), avadhi (clairvoyance), manaḥ-paryaya (telepathy or communicating without the use of the senses, written manaḥ-paryāya), and kevala (omniscience).

Results

Conclusion