Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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A SOURCE-BOOK IN JAINA PHILOSOPHY
357
stage of ihā, in the final determination of the objects. Avāya can be used to be perceptual judgement and it can be compared to the apperception involved in the perceptual experience. But avāya need not be the final determination of the specific feature of the objects as it is the perceptual judgement. Therefore, in this characteristic of the describing the avāya the two traditions concerning the negative or the positive function of avāya are in agreement.?
DHARAŅA
Dhāraṇā is retention. It is essential of the perceptual experience. Nandīsūtra defines retention as the act of retaining a perceptual judgement for the number of instances or innumerable instances. It gives sthāpanā and pratişthā as synonyms of dhāraņā.3 Umāsvāti defines dhāraņā as the final determination of the object, retention of the cognition thus formed, and recognition of the object on future occasions. According to Umāsvāti retention develops through three stages : (1) nature of the object is finally cognised, (2) the cognition so formed is retained, and (3) the object is recognised on future occasions. Avasyakaniryukti defines dhāraņā as retention. Jinabhadra says that retention is the absence of the lapse of perpeptual cognition. Pūjyapāda Devanandi defines dhāraņā as a condition of the absence of forgetting the what has been cognised by perceptual judgement, by avāya. Akalanka says that it is the absence of forgetting what has been cognised by perceptual judgement. Some logicians like Vadideva do not accept dhāraņā as a condition of recall on a future occasion. Thus we find that some logicians make dhāraņā merely retention of perceptual experience, while some others make it also the condition of recall, of that experience on a future occasion. Hemacandra reconciles his views of retention and the condition of recall with the view of retention as the absence of the lapse mentioned in Viśeşāvaśyakabhāşya. He says that retention is
1 Dr. Mohanlal Metha : Jaina Darsana. 2 Nandisütra, sūtra, 54. 3 Sarvārthasiddhi, 1, 15. 4 Tattvārtharājavārtika.