Concept Of Mind In Jainism

Here's a comprehensive summary of the provided text on "The Concept of Mind in Jainism" by T. G. Kalghatgi:

The article explores the complex concept of mind within Jainism, positioning it within the broader philosophical and psychological discourse. The author begins by acknowledging the enduring difficulty in defining mind, noting its abstract and intangible nature, and highlights how different philosophical traditions have approached it, from cosmic principles (idealists) to individual psychic states (psychologists).

Key Aspects of the Jain Concept of Mind:

• Distinction from Soul: A central tenet of Jainism, as emphasized by Mahāvira, is the clear distinction between the mind (manas) and the soul (jiva). The mind is not the soul, just as speech is not the soul. Non-living substances lack a mind.
• Postulation Based on Experience: The existence of mind is posited based on empirical evidence. Jainism argues that sensory experience (cognition) does not arise solely from the contact of sense organs with the soul; the presence of the mind is crucial. This is supported by the observation that when the mind is preoccupied or "elsewhere," perception is hindered.
• Realistic and Empirical Approach: The Jain approach to studying the mind is described as realistic and empirical. The mind and its states are analyzed on an experiential level, even though the ultimate Jain ideal is liberation (mokṣa) from karmic impurities.
• Duality of Mind: Dravya-manas and Bhāva-manas: The Jain thinkers distinguish between two phases of the mind:
  • Dravya-manas (Structural/Substantive Phase): This refers to the material or physical basis of the mind. It is conceived as being composed of very fine, coherent particles of atoms called manovarganas. These particles are attracted to the soul and are responsible for the formation of the mind. This concept is likened, though not identically, to the physical brain and nervous system in Western thought, or the "bodily factor" described by C.D. Broad.
  • Bhāva-manas (Functional Phase): This refers to the psychic functions and states of the mind, such as thinking, imagining, willing, dreaming, and experiencing emotions. These are the cognitive, affective, and conative aspects of mental activity.
• Mind as a "No-Indriya" (Quasi-Sense Organ): Jainism considers the mind as distinct from the five external sense organs (indriyas). While it functions instrumentally for experience, it is not identical to the other senses. The term "no-indriya" signifies this difference, and it is also described as "īṣad" (somewhat) or a quasi-sense organ.
• Instrumentality of Mind: The mind acts as an instrument for grasping all things (sarvarthagrahanam). Its function is assimilative, and while mental states and events are possible through the mind, they do not have the same direct external manifestation as experiences from other sense organs. Its instrumental function is further divided into external (bahya karaṇatva) and internal (antaḥkaraṇatva) spheres.
• Relation between Body and Mind: The article delves into the perennial problem of the body-mind relationship. Jainism refutes materialistic views that consciousness is merely a product of material elements. Instead, consciousness (cetana) is seen as a quality of the soul.
• Parallelism and Interaction: Jain philosophy explains the relationship between the soul (jiva) and the physical realm (karma-varganas) through a parallelistic model, with nuances. Karmic matter influences the soul, leading to psychic changes. However, this parallelism is not merely temporal but also involves the concept of nimitta karta (efficient cause). The soul's impure thoughts, conditioned by karma, lead to its psychic changes.
• Metaphysical Dichotomy and Empirical Interaction: Jainism acknowledges a metaphysical dichotomy between the soul (jiva) and non-soul (ajiva), including mind. However, the empirical approach recognizes an interaction and mutual influence between the individual mind and body. This dual perspective is understood through the lenses of niscaya-naya (noumenal viewpoint) and vyavahāra-naya (phenomenal viewpoint). The Jain theory attempts to integrate this metaphysical dichotomy and establish a connection between the individual mind and body.

In essence, Kalghatgi's article presents Jainism's nuanced understanding of the mind as a distinct entity from the soul, possessing both a material substrate and functional psychic capacities. It emphasizes an empirical approach to understanding these functions while maintaining a clear metaphysical distinction between the sentient soul and the non-sentient mind and body. The Jain view, while acknowledging parallelism, also points to a dynamic interaction that shapes individual experience.