Jain Psychology

SR No.: 210907
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Z_Kailashchandra_Shastri_Abhinandan_Granth_012048.pdf
Publication Year: 1980
Total Pages: 4
Language: English
Classification: Article & 0_not_categorized
File Size: 420 KB

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the example of earthenpet, The Budhists also recognised the unconsious life. It is called 'vidhimutta' while 'vidhichitta' is the waking consciousness.
The concept of karına presented by the Jainas may aptly be compared to the collective or the arche types of the collective unconscious, although karma theory has a metaphysical flavour. Jung says that it is possible to find the karma aspect in the arche-types of the collective unconscious, 6
Sense Experience :- In the Promāna Mimāmsā, 'pratyaksha' has been defined as that which is immediate and lucid. 'Indriya Pratyaksha' is the cognition which is immediate and direct and arised out of sense organs. There are five types of sensing organs-visual, auditory, tactual, elfactory and gustatory.? But the experience that does not need the sense organs and is immediate, is ‘anindriya pratyaksha'. It is the real pratyaksha'. It is of three types 'awadhi, manahparyaya and keval'.
Sense organs are conditions of sense perception. They are instruments in which we get sense experience like the carpenter's axe, 8 Perception of a particular object is, in fact, due to the destruction and subsidence of the knowledge obsuring karmas. It also depends on the competency of the appropriate psychical factor. The psychic factor is the selective attention which inay be referred to as mental set. This is possible when all psychic impediments are partially and wholly removed through the destruction and subsidence of knowledge obscuring karmas.
Stages of Sense Perception :- The Jainas have made a significant contribution to the analysis of the stages of sense perception. There are four stages in it avagraha, īhā, avāya and dhāraná. The earlier stage like avagraha, develops into subsequent stages and all of them partake of the same essential nature. 9 Avagraha is the first simples stage in sense experience. It is the stage of sensation. Ihā, cognition of objects in empirical experience is not complete with more awareness at the sensational stage. It is the tendency towards organising the specific features of the object. If may be referred to as associative integration of sensory eleinenys experienced in the stage of sensation. Avāya leads from the stage of associative integration to the stage of interpretation. Perception is the interpretation of the sensation. The interpretation of sensory experience is through avaya which may be called perceptual judgement as 'this is Jar'. It may be compared to the a perception involved in the perceptual experience. Dhārņā as the stage perception is important in that it forms the final determination of the object, retention of the object thus formed and recognition of the object in future occasions, 10 However, sense perception is concrete psychosis involving these processes which are combined and used to give a coherent experience.
Supersense Experience :--The Jainas say that empirical experience is not direct as it is acquired indirectly through the sense organs and mind. It is 'indriya pratyaksha. But the soul in its real nature, is pure, perfect and coincident. The knowledge of the soul is vitiated by the veil of karma. Once the veil is removed, it gets perfect knowledge directly without the help of sense organs and the mind. That is supernormal
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