Role of mind in JainA epistemology

[Navjyoti Singh]

Dear Nanda Chandran,
I came across your posting on INDOLOGY-list regarding Jaina concept of mind.
*manas* (Western term 'Mind' is a little wooly) in its two aspect *dravya
mana* and *bhAva mana* are an important contributions of Jaina-s in Indian
thought. In particular by the Digambar tradition (texts such as *dhavalA*
and *gomaTasAra* etc.). It integrates acquisition of objects by the five
sense organs and is itself an internal sense organ. It also has a function
of motor activity (/mana, vacana, kAya/). In a sense it is a gateway for
*jIva*. It is bound to *jIva* bigininglessly. On the state of *mukta
avasthA* their are debates like the one you have anticipated.
There are various types of *kevali* (*srutakevali, avadhijnanakevali* etc.)
accepted by Jaina-s on the basis of the type of operation that get conducted
by *manas* and the consequent state of binding that get permitted.
What is important is the operative aspect of *manas* which allows us to
rigorously theorise on moment to moment functioning of the mind in ordinary
people, in *kevali*-s, in higher types of animals (in *samanaska pancendrIya
jIva*) etc.
Jaina-s have evolved rigorous mathematics of trans-nameable and trans-finite
quantities to understand operation of *dravya mana* and detailed typology of
mental states to understand *bhava mana*.
If you are interested in details of the operation of *manas* according to
the Jaina theorisation there is a course we are offering in which six
lectures will be on Jaina paradigm of *manas* and three on mathematics
developed by them for the purpose of understanding operational aspect of
*manas*.
Notice of the Summer School on "Working of Mind: Perspectives from Indian
Theoretical Traditions" from 3rd to 24th June 2000, in which these lectures
will feature, has already been posted on the INDOLOGY-list few days ago
which can be reffered for further information.
With warm regards,
Navjyoti Singh
navjyoti at email.com

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