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Epistemology of Juinas
through the fourfold contact of the self, mauas, sense organs and the object. The main difference between the two is that the former does not depend upon the four-fold contact while the latter docs.
Bhāsarvajñat also follows Praśastapāda in dividing yogic perception into two types of (1) ecstatic intuition and (2) the non-ecstatic intuition. In the ecstatic iotuition there is no peripheral stimulation or contact of the external sense-organs with the object; the perception of all objects follows from the conjunction of the self with the internal organ or mapas aided by dharma brought about by intense meditation and the grace of God. Thus, in the state of ecstasy the internal organ or manas, alone is operative, the external organs are entirely inoperative at that time. But in the non-ecstatic intuition the yogic perception of supersensil le objects, follows from the four-fold, three fold, or two-fold contact as the case may be. When the objects are perceived through the senses, other than the auditory organ, the contact is four-fold, i. c. of the soul with mind, of the mind with the sense-organs, of the senseorgans with their respective objects. In the perception of sound the contact is threefold ; i. e. of the self with manas, and the manas with auditory-organ of auditory organ with its object. And in the perception of pleasure etc. there is the two-fold contact of the self with the mapas and of manas with its object.
The Jainas divide yogic perception into two varieties of Incomplete (vikala) and complete (sakala). The complete perception is constant and all-apprehensive. It apprehends all the objects of the universe; present, past or future, subtle or gross, material or immaterial with same cognition without any break or obstruction. The Incomplete perception is not constant. It occurs only when and where the attention is paid. It is also limited in scope.
According to Jainism the ssense-organs do not play any part in the yogic perception. The soul is not assisted by any thing else in such cases. Though, in ordinary perception a so soul is the main factor; but, the sense-organs also help as 1. Nyāyasära p. 3
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