________________
Direct Knowledge
329
exist only as sublatent and potential respectively by virtue of certain peculiar powers produced by meditation.
Vijñānabhiksu2 points out that the mind of the yogin can come in contact with the distant and hidden objects by virtue of the peculiar power (atiśaya) acquired by meditation. This peculiar power of the mind consists in its all-pervasiveness or its power of acting on all objects owing to the complete suppression of the inertia or matter-stuff (tamas) of the mind which prevents it from acting on all objects. He also points out that the inertia (tamas) of the mind is removed sometimes by the intercourse of sease-organs with their objects as in ordinary sense perception, and sometimes by the dharma born of meditation as in yogic perception.
Aniruddha3 says that the perception of a yogin is produced by the internal organ or mind and not by the external organs, and consequently, it is not like the perception of an ordinary person. The yogin alone, who has acquired particular powers through the favourable influence of the dharma born of yoga, can perceive objects in all times and places through the connection of his mind with praksti, the ultimate ground of all existence.
Vijñānabhiksu's account conforms with the Jaina conception to a great extent. As far as the theory of obscurance is concerned tamas of the Sārkhya is just like the Avaraña of the Jaina. It is removed through meditation or other varieties of self-discipline, and thus the power of supernormal cognition is unveiled. The self which comes in possession of that power is according to the Sankhya, the mind and according to Jainism the soul itself. This difference is not epistemological but metaphysical. The soul of Sānkhya is devoid of all qualities. So he has to resort to prakrti for all activities mental or physical.
1. Sänkhyasūtra Vțiii by Aniruddha 1. 90 2. Sankhya Pra. Bhāsya 1. 91 3. Sāökhyasūtra Vţtti, 1.90
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
