Jain Journal 1978 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 19

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non-being in respect of the nature of anothers. A perceptual cognition determines its object by way of affirmation and negation. When we say that the Jar is not on the ground, we simply mean by it the perception of a surface of the ground and not a perception of the Jar. The surface of the ground itself is the negation of the Jar.
The Jaina logicians divide perceptual knowledge into two categories. That perception which is directly derived from the soul is known as extra-sensory perception or real perception (päramārthika pratyakṣa). The perception conditioned by the senses and mind is termed as sensory perception or pragmatic perception (sāmvyavahārika pratyakṣa).17 Omniscience (kevala), telepathy (manahparyaya) and clairvoyance (avadhi) come under the first category. The second category consists of sensation (avagraha), speculation (tha), determination (avāya) and retention (dhāraṇā).
JAIN JOURNAL
The perfect manifestation of the innate cognitive nature of the soul, emerging on the complete annihilation of all the obstructive karmic veils, is called omniscience.18 It is the highest type of perception. Omniscience is not the only instance of extra-sensory perception. There are other varieties also. Owing to the variation of the degrees of the destruction of obstructive viels, the extra-sensory perception admits of two varieties : limited knowledge, i.e., avadhijñāna and knowledge of the modes of mind, i.e., manahparyāya-jñāna.19 That extra-sensory perception which is confined to the objects having form, i.e., material objects, is called limited knowledge, i.e., clairvoyance. The mind, according to the Jaina, is a particular material substance. Its modes are the different changes of state emerging into acts of thought. The direct knowledge of these modes is called manahparyāya-jñāna, i.e., telepathy.
The non-perceptual knowledge is of five kinds : recollection (smaraṇa), recognition (pratyabhijñāna), induction (tarka), deduction (anumāna) and verbal knowledge (agama).20
Recollection is a cognition which has for its condition the stimulation of a memory-impression and which refers to its content by a form of the pronoun 'that'. It is Jainism alone that regards recollection as an independent organ of valid knowledge. As a consequence, it has to face
17 Pramana-naya-tattvaloka, 2.4.
18 Pramana-mimamsa, 1.1.15.
19 Ibid., 1.1.18.
20 Pramana-naya tattvaloka, 3.2.