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Reals in the Jaina Metaphysics
generality of objects in which the forms and specifica
tions are not recognised”. Thus, Visual sensation may be said just to consist in the consciousness that the eyes are affected: Non-visual sensations are similarly affections of the ears, the tongue, the skin and the olfactory organ. The last two modes of Sensation are of the super-normal types. The Clairvoyant sensation is the sensation of the mysterious parts or aspects of material things. The Pure sensation consists in sensing all the things of the universe.
The process of Understanding is more complicated when it is Jñāna or Cognition. Cognition is of eight kinds.
“Cognition is of five species,-Ābhinibodhika, Śruta, Avadhi, Manah-paryaya and Kevala; Kumati, Kuśruta and Vibhanga also are connected with cognition".
-41, Pañçāsti-kāya-samaya-sāra Ābhinibodhika, otherwise called Mati-Jõāna, is sensuous knowledge. Sruta is knowledge based on authority. Avadhijñāna conists in a sort of clairvoyant perception. Manahparyaya is telepathic knowledge. Kevala-jñāna is identical with omniscience. Kumati, Kuśruta and Vibhanga are fallacious forms of Mati, Śruta and Avadhi-jñāna respectively.
ASPECTS OF UNDERSTANDING
It would be seen that the modes of cognition which are of psychological importance are the first five, Mati, Śruta, Avadhi, Manah-paryaya and Kevala. Umā-Svāti classifies these five forms of knowledge under two heads,-Pratyaksa Pramāna and Paroksa Pramāna.
“Modes of cognition are Sensuous, Authoritative, Clairvoyant, Telepathic and Pure. They are the two sources of valid knowledge. The first two are the indirect sources. The remaining are direct sources”.
-9, 10, 11 and 12, Chapter I, Tattvārth Sūtra Nemi-çandra also observes, -
"Cognition is of eight modes viz:-Knowledge and Fallacy (of the Sensuous, the Authoritative, the Clairvoyant
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