Jain Tark Bhasha

Author(s): Yashovijay Upadhyay,
Publisher: Motilal Banarasidas

Page 58

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The Organ of Knowledge
mention of 'word' etc.; no; because only the speaker says 'word', or because it is meant for not distinguishing it from the form and taste etc. If the determinate knowledge that 'this is word', were there in object perception, then since the word 'word' takes a period of less than forty-eight minutes (but more than one time point) to pronounce, the one timepointedness of object-perception would be shattered. One may say the cognition of both-the general and the specialmay be included in object-perception, and later on may be considered the beginning of speculation in the form that 'here are, generally speaking, sweetness etc. the qualities of the sound of bow-string;' it is not so; because if it is cognition of the special as distinguished from non-word, it would be perceptual judgement, because the cognition of the little cannot be firmly established from the point of view of the further and further species. Moreover, the knowledge 'this is word' is not logically justifiable without the speculation in the form of thinking of word, as distinguished from form etc. and speculation is not possible in uncognised object, and, therefore, its place would have to be accepted before the time of objectperception accepted by us, and that (time) is the time of contact-awareness, devoid of the knowledge of object, and so on and so forth. Afterwards-because the speculation regarding the qualities other than that of sound is mentioned as 'which word is this,' the object-perception should be accepted in this form alone that 'this is word,' if it be argued; no; the word' is said by the speaker only, at the time of object-perception, the scriptures mention only indeterminate learning of word, and because the indeterminate is general in form, and the formless conscious activity can cognise that much only. And if the cognition of indeterminate word is accepted in contact-awareness, it would also become object-perception, because it cognises the object.
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*9. Some say: from the point of view of a child who is just born and is devoid of the ideas of intimation etc., cognition is that of general nature, but for a man who is conversant with the object, the cognition is special, and therefore from this point of view it is not logically incoherent to