Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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gross but are really supersensuous. In 84, Parapaksha-nirjayadhyaya Kapila distinctly says that the senses are not grossly material in their nature but are modifications of the supersensuous principle of Ahamkara. The Sankhya theory of perception is that it is not the result of Gross Matter coming in contact with Gross Matter (as according to the Nyaya and the Vaiseshika theories,) but is the result of a peculiar supersensuous tendency coming in contact with Gross Matter. It is doubtful, however, if even this theory is quite satisfactory. It is well known that the Sankhya philosophers refuse to attribute any psychical element to the senses. Without the psychical element, the senses would remain material in their nature and would be unable to generate the psychical phenomena of preception in us, no matter, however fine and supersensuous their elements may be. Hence the Jaina philosophers give a different account of the Senses which is as follows. In senses, they recognise firstly, the Dravyendria or material senses or senseorgans and Bhavendria or subjective senses or sense faculties. In Bhavendria again, 'two elements are recognised viz., Labdhi or tendency towards the sensed object and Upayoga or attention on the part of the Soul. The Jainas maintain that as soon as the object of perception comes in contact with the material sense-organ