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A Modern Understanding...
with bim, is basically sākşi-jñāna, the only difference between the two being that, because of some defect, anuvyavasāya is a temporary affair whereas, because of tbe absence of that defect. sāksl-jñāna is, at least relatively, abiding? More of this later. Unless otherwise specified, from now on we shall mean by ' introspection' the spiritual type only
It may be noted that even in the absence of introspection we are aware of every primary cognition unreflectively Assuredly, this unreflective awareness is more than mere phosphorescence of that cognition. For while many phosphorescent things may go unnoticed there is no case of a cognition that 1s not noticed immediately as it occurs even though no intiospection has intervened. The whole thing may, however, be understood as follows
Jotiospection not to intervene does not mean that it is not there introspection to intervene is no other than its showing itselt in proper form, viz., as standing apart from the cognition as ever subjective and holding that cognition as an object, which in turn, implies that before the said intervention it was there in an improper form, ie as undistin guishedly fused with the phosphorescent cognition It Is thi: undistinguished presence, called, from another angle, it neflection (pratıbımba) on that cognition, which makes the cognition psendo-conscious. Introspection to note it as an object is only another name for itself to be dissociated as a freei stage of subjectivity. From the point of view of dissociate introspection the primary cognition is to be under
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It is because of that very defect that psychological introspection (anu l'lara saya) fails to reveal anything except through a primary cognition (vttt) which stands directly as its object. Spiritual introspection (sak stJHäna), on the other hand, can do this nut merely primary cognitions but illusory objects top are revealed directly by it, without the intervention of further pritis. As for a jnanay tu, it is absolutely the same us what may equally be called the object of a jħanavit. If psychological introspection too reveals vritis direct, this is because in that aspect It is identical with spiritual introspection
| SR No. | 520753 |
| Book Title | Sambodhi 1974 Vol 03 |
| Original Sutra Author | N/A |
| Author | Dalsukh Malvania, H C Bhayani |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 1974 |
| Total Pages | 397 |
| Language | English, Sanskrit, Prakrit, Gujarati |
| Classification | Magazine, India_Sambodhi, & India |
| File Size | 11 MB |