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34: Śramana, Vol 63, No. 2, April-June 2012
of above-mentioned definitions it seems that the Jain thinkers accept the process analysis of memory which is the final stage of a casual process of determinate perception where the process begins with retaining the impressions of determinate perception, proceeds through the revival of these impressions and ends with the actual remembering of the object concerned. A memory claim of a person may be true or false depending on the process worked correctively or not. In other words, memory is a form of valid cognition acquired through a process of the revival of past impressions. Here, Jains seem to suggest that person is availed of the knowledge of the past through memory. The knowledge of the past does not mean that the knowledge can be compartmentalized as knowledge of the past, present or that of future. Propounding the theory of Anekantavāda Jains maintain that every judgement is relative. When we make any judgement regarding an object it is made from a particular point of view, determined by four factors, viz. substance (dravya), space (kṣetra), time (kāla) and mode (bhava) of the object. Here, the consideration of all the four aspects including temporal factor is essential in making any judgement. As the recollection is a variety of indirect cognition, it is indirect in two senses-regarding its origination and its validity. In all the above mentioned definitions recollection is stated to be based upon retention (dhāraṇā) that is one of the stage of perception. For origination, therefore, recollection is a form of indirect cognition. As regards validity, it depends upon particular perception. A valid original perception is necessary for valid memory cognition. Thus, it is indirect in the sense of validity also.
No other school excepts Jainism accept recollection, recognition and cogitation as the means of valid cognition. Recollection gives the knowledge of the past state of reality. Recollection has been rejected by all traditions on the ground that it cognizes what is known before, and also because it arises without any object. The Jains held that, though recollection is gṛhītagrāhī, still it leads one to a fruitful action (which is one of the conditions of valid cognition, according to the Jains), and so it has to be regarded as the instrument
| SR No. | 525080 |
| Book Title | Sramana 2012 04 |
| Original Sutra Author | N/A |
| Author | Shreeprakash Pandey, Ashokkumar Singh |
| Publisher | Parshvanath Vidhyashram Varanasi |
| Publication Year | 2012 |
| Total Pages | 72 |
| Language | Hindi |
| Classification | Magazine, India_Sramana, & India |
| File Size | 7 MB |