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Indirect Knowledge
as the object of visual sense. He admits four varieties of colour and four of the form. In another way he mentions 20 varieties of rupa i.e. visual data. The modern psychology accepts seven varieties of colour with a complex system of sensation. The Buddhist inclusion of form (ākāra) in visual objects is not favoured by the Jaina and the Nyaya. They hold that it can be perceived by the sense of touch also.
(5) Śrota-The sense of sound apprehends three varieties of the sound; namely (i) produced by living being (sacitta), (ii) produced by the lifeless object (acitta) and (iii) the mixed (miśra). Tattvārtha divides the sound into two varieties of (1) produced after certain deliberate process (prayogika) and accidental (vaisrasika). The sound is divided in other varieties also, but, they are connected with its being an articulate, inarticulate speech and so on. They have no bearing on the objectivity of auditory sense. There is a fundamental difference between the Nyaya and the Jaina in the conception of sound. The Nyaya holds sound as the quality of space. The Jaina holds it as a material substance composed of Bhāṣā vargaṇā. The Nyaya divides the sound into two varieties of inarticulate (dhvanyatmaka) and articulate (varṇātmaka). The Buddhist divides the sound into two varieties of pleasing (manojña) and displeasing (amanojña); with four subdivisions of each.
According to the modern psychology sounds are vibrations produced by certain physical action.
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The conditions for sensation
Sankara-Miśra gives four necessary conditions for the perception of colour, viz. (i) large magnitude (mahatparimāṇa), (ii) visibility (udbhūtattva), (iii) not being overpowered (anabhibhūtattva) and (iv) the property of colour (rūpa). The Jaina recognizes the above conditions in different terms. He admits that an atom is beyond the visual perception. Amongst the
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