ISJS Jainism Study Notes E5 Vol 02

SR No.: 007712
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2012
Total Pages: 404
Language: English
Classification: Book_English
File Size: 13 MB

Page 102

which continues for countless number of instants gradually proceeding towards the plain of consciousness. Sequencing of Avagraha cognition is given in table below:
Stage
Details
Activity name Avgrahaņa (Receiving) Updhāraņa (Holding) Śravaņa (Hearing)
Sense organs and object in contact continuously. Over a period the perception takes place and not at the first instance From first samaya to countless samaya, cognition of generic attributes get clearer. Receives cognition of the generic attributes of the object or its class.
Grasp of the generic attributes of a specific object or its class.
Avalambana (Grasping) Medhā (gradual (awareness)
Inquisitiveness of other attributes of the object arises during this stage.
Following example will clarify the occurrence of avagraha in the cognition process.
"A man is asleep and is to be awakened by a telephone call. . The sound of telephone ring, which Jaina thinkers regard as composed of matter paramāņus (subtle-atoms) reach his ears and awaken him. This is the stage of awareness (darśana). However the sound subtleatoms reach his ears in succession, and countless instants elapse before the ears are sufficiently saturated with these subtle-atoms so that the person may be awakened to consciousness. As soon as the person is conscious, contact-awareness is over and then there occurs object-perception, which lasts only for one instant."
The knowledge that occurs with the help of eyes and mind is of the expressed object only. The rest of the four senses i.e. ears, nose, tongue and body can perceive both expressed and non-expressed objects. Expressed and non-expressed objects are sub divided in twelve groups, from the viewpoint of their cognition; e.g. Multiple (bahu); Few (eka); Complex (bahuvidha); Simple (ekavidha); Quick comprehension (kşipra); Slow comprehension (Akşipra); Partially exposed (aniḥśruta): Unspoken (anukta) and Non-constant (adhruva) etc.
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