Jaina View of Life

SR No.: 001622
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 1984
Total Pages: 260
Language: English
Classification: Book_English, Philosophy, & Discourse
File Size: 14 MB

Page 110

Critique of Knowledge
95
Hemacandra's description of Avaya and his analysis of Dhāraṇā comes nearer to the psychological analysis or perception especially of the structuralist school. Perception is a concrete experience in which sensations are organised and interpreted. Meaning is assigned to sensations. Without the factor of meaning interpretation of the sense impressions perception would be impossible.
The Jainas have given an exhaustive description of the four stages of Avagraha, perceptual experience, so far discussed. Each of them is of six types as they arise due to the five sense organs and due to mind. Again, Vyañjanāvagraha is of four types only. Thus there would be twentyeight forms of perceptual cognition. Each of the twentyeight forms again is of twelve types according to the nature of the object they can have. Therefore the Jainas have mentioned that there are three hundred and thirtysix types of sense experience, namely Matijñāna or Ābhinibodhikajñāna. This elaborate classification has no psychological significance, although it has logical and mathematical interest. The Jaina logicians were fond of presenting elaborate mathematical calculations. This is found in their elaborate classification of Karma as given in the Gommaja Sāra : Karma Kända. Glasenapp in his 'Doctrine of Karma in Jainism' has given a detailed analysis of this division. The same tendency must have inspired the Jaina logicians to give such an elaborate classification of Avagraha.
V. Super-Sense Experience : The problem of super-sensible experience is not new in Indian Psychology. In the process of self-realization, man acquires certain experiences and powers which are not possible for the common man with the normal function of the sense organs. All systems of Indian philosophy, except the Carvakas and the Mimāṁsakas, accept the possibility of such experiences. Sridhara argues that by the force of constant meditation on the self, akāśa and other supersensible objects, we acquire knowledge of them, because the varying grades of consciousness must reach the limit beyond