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Epistemology of Jainas
be born as a man if he is not under the influence of the Nāmakarman which equips an animal with all the five senses. Thus, under the effect of Nāmakarman a blind man, on account of his being a man, must possess all the five senses. The Ksāyopasama required for the completion of psychical senses is already there. .He does not lack in the Angopārga-nāma-karman and paryāpti-nama-karman (the karmic matter which causes the completion of various limbs or the life in body) also. They invariably exist in a five-sensed animal, the state effected by Pañcendriyajāti-nāmakarman. But, the material sense of a blind man ceases to function owing to some defect. Thus, he lacks in upayoga of the visual perception. He cannot be placed with the four-sensed animals, merely for the absence of Upayogendriya. Moreover, in respect of Upayogendriya, all the animals are one-sensed; as there can be only one upayoga at a time. So, the classification of living beings should be considered in regard to Nirvșttindriya. As regards Labdhindriya all the animals are five-sensed; because, Matijñāpāvaraña is common to all the senses. Its Kṣāyopašama is not separate for every sense. The difference in the cognition is based on other factors. A tree, which belongs to the class of one sensed animals, possesses all the five senses as far as labdhi is .concerned,
Labdhi is attained at the very first moment when a jiva enters into a new life. The formulation of Nirvṛtti begins as the effect of Argopānga nāmakarman and gets its completion through the effect of paryāpti dāma-karman.
The Digambara do not admit all the five senses in every living being even in respect of labdhi. According to them there are separate āvaraṇas for every labdhi. The type of Kṣāyopašama is not common to all the five senses. Relation between senses and the object
According in the Buddhist, the senses function without direct contact with the objects of perception. They are all distance receptors (Aprāpyakārin) and do not require imme
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