________________
96
COMPENDIUM OF JAINISM
In speculation we are able to cognise the nature of the sound to a great extent. Sensation cognises only a part of the object, while speculation cognises the rest and strives for the determination of a specific feature. Speculation is striving for a specific determination of an object that has already been cognised by sensation. The mental state that strives for the ascertainment of the truth on the ground of reason, which tends to accept the true and reject the false is speculation.21 Avāya or perceptual judgement consists in the ascertainment of the right and exclusion of the wrong. It is a determination of the existent qualities and exclusion of the non-existent qualities and exclusion of the nonexistent ones. Dhāraņā or retention follows the perceptual judgement as it consists in the consolidation of that perception for a certain length of time. It is not by any means the condition recollection. From what has been said about the nature of retention, it is obvious that the Jaina psychology considers memory to be a species of cognition. Memory is the power of retaining and reproducing mental or sensory impressions. The image is the image of what was experienced in the past. It is part of Mati jnana.
From the realistic point of view, Jiva is pure Darsana and Jñāna, though from the popular point of view, Darśana is of four kinds while Jnāna is of eight kinds, as just discussed. Jainism examines everything from different points of view and makes no dogmatic assertion. The Nyāya philosophy does not recognise the identity of a quality and its possessor, while Jainism recognises the identity between the two. It has been clearly stated in the Pancāstikāya that Darśana and Jñāna are identical with Jiva and are not separable from it.2 2
Mention is already made that in this world we find Jiva normally in some form, though from the real point of view, Jiva has no form; it has neither colour, nor taste, nor smell nor touch. In its natural condition, Jiva is invisible. It is only because of its association or combination with Pudgala or Karmic
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
