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.
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