perception does not thus involve
the exercise of any separate and distinct sense, though the rise
of the sense-knowledge in the soul takes place in association with
the particular sense-organ such as eye, etc. The soul is in touch
with all parts of the body, and visual knowledge is that knowledge
which is generated in the soul through that part of it which is
associated with, or is in touch with the eye. To take an example,
I look before me and see a rose. Before looking at it the knowledge
of rose was in me, but only in a covered condition, and
hence could not get itself manifested. The act of looking at the
rose means that such a fitness has come into the rose and into
myself that the rose is made visible, and the veil over my knowledge
of rose is removed. When visual knowledge arises, this
happens in association with the eye; I say that I see through
the visual sense, whereas in reality experience shows that I have
only a knowledge of the visual type (associated with eye). As
experience does not reveal the separate senses, it is unwarrantable
to assert that they have an existence apart from the self. Proceeding
in a similar way the Jains discard the separate existence of manas
(mind-organ) also, for manas also is not given in experience, and the
hypothesis of its existence is unnecessary, as self alone can serve
its purpose [Footnote ref 1]. Perception of an object means

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[Footnote 1: _Tanna indriyam bhautikam kim tu atma ca
indriyam...anupahatacak@suradides'e@su eva atmana@h
karmak@sayopas'amaslenasthagitagavak@satulyani cak@suradini
upakara@nani. Jaina-Vattika-V@rtti,_ II. p. 98. In many places,
however, the five senses, such as eye, ear, etc., are mentioned as
senses, and living beings are often classified according to the number
of senses they possess. (See _Prama@namima@msa._ See also
_Tattvartha-dhigamasutra_, ch. II. etc.) But this is with reference to
the sense organs. The denial of separate senses is with reference to
admitting them as entities or capacities having a distinct and separate
category of existence from the soul. The sense organs are like
windows for the soul to look out. They cannot thus modify the
sense-knowledge which rises in the soul by inward determination;
for it is already existent in it; the perceptual process only means that
the veil which as observing it is removed.]

185

that the veil of ignorance upon the "s