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
the absence of the lapse of perception, but it is included in the perceptual judgement.
The analysis of the perceptual experience shows that it involves the four stages of the development of the perceptual experience. The concrete psychosis does involve all these four stages of perceptual experience.
Dhāraṇā has been distinguished into three types: (1) avichuti in which there is the retention for a long time and it is not washed away. (2) Vāsana-It is the psychic condition of dhāraṇā after it ceases to function as dhāraṇā. This may be compared to the disposition that modern psychology uses. Dispositions are responsible for giving recollection. (3) Anusmaraṇa is a mental condition which arises out of dhāraṇā and which retains the effects of dhāraṇā. It will facilitate recollection. This may be compared to the engram complexes described in modern psychology. Nandisūtra gives the following synonyms of dhāraṇā - dharaṇā, dhāraṇā, sthāpanā, pratiṣṭhā and kostha. Umāsvāti mentions pratipatti, avadhāraṇā, avasthāna, niscaya, avagama and avabodha as synonyms. 2
We have so far seen that matijñāna is experienced through the stages of four factors like avagraha, īhā, avāya, and dhāraṇā. Avagraha has been distinguished into two types: vyañjanāvagraha and arthāvagraha. Vyañjanavagraha is of four types, the sense of touch, ta te, smell and hearing. Vyañjana has three different meaning (1) sabda etc, pudgala dravya. (2) upakaraṇa indriya (accessory meterial) and (3) viṣaya and upakaraṇa conjuction i. e., the contact between the object and sense-organs. Vyañjanavagraha is implicit awareness or apter to say that it is the threshold of awareness. The sense-organ of sight (the eyes) and the quasi-sense organ of mind are aprāpyakārī as there is no contact with the object and these sense-organs. And therefore, vyañjanāvagraha is not possible in these cases to experiences.
The Buddhist consider the sense-organ of hearing also as aprāpyakārī. The Nyāya-Vaiseṣika do not consider the eyes and the manas as aprāpyakārī.
1 Nandisutra, 54 and 55
2 Tativārthabhāṣya 1, 15