Jain Journal 2013 07

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

Page 51

JAIN JOURNAL: VOL-XLVIII, NO. 1-IV JULY 2013-JUNE 2014
India, the Jaina conception of karma is briefly recorded. The second chapter deals with the problem of the nature of conciousness, its relation with the self, and its manifestation in the form of knowledge. Two varieties of cognition, viz., apprehension (darśana) and comprehension (jñāna) which are generally called indeterminate knowledge (nirvikalpaka jñāna) and determinate knowledge (savikalpaka jñāna) are thoroughly discussed in this chapter. Regard to the temporal relation between the apprehension and comprehension of an omniscient person. The author have supported the view of Siddhasena who holds that the knowledge of the omniscient is a complex of apprehendion and comprehension in which both of them lose their separate identity as well as temporal distinction and form a unique pattern which possesses the characters of both. In the third chapter the author have given an estimate of sensory and mental comprehension which the Jaina thinkers have elaborately discussed in the shape of mati jñāna and śruta jñāna. In the first part the nature and functions of different sense-organs and mind have been taken into account. In the second part the author have give an exhaustive account of the categories of non-verbal comprehension. It consists in the Jaina treatment of sensation, perception, retention, recollection, recognition, reasoning, etc. the third second part of this chapter has been devoted to verbal comprehension. In the fourth chapter, the author has dealt with an interesting problem in the field of psychology. This is the problem of what the parapsychologists call Extra-sensory perception. The author have compared the Jaina account of avadhi and manaḥparyāya jñāna with that of clairvoyance and telepathy of parapsychology and given their full description from the Jaina point of view. The problem of Omniscience is also discussed in this chapter briefly. The fifth chapter is devoted to the analysis of sense-feeling and emotion from the Jaina standpoint. The Jaina accounts of sensefeeling and emotion a very significant contribution to Indian psychology. The sixth and seventh chapter is on activity and its control. This chapter deals with mental activities, self sontrol and essential conditions of self control. In this connection the Jaina account was compared with the Buddhist and Yoga philosophy. The author have given a brief account of transmigration, progression, and introgression, beings and their different states and classes etc. the last chapter is in the shape of conclusion and recapitulation of the entire book.