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Epistemology of Jainas
The Jajna soul is not so. It possesses all the psychical virtues. The existence of past and future objects also is partially admitted by the Jainas. Everything, they say, exists in form of the cause, even before its production. It exists even after destruction in the form of another shape. Nothing, they say, which is not existent in any form, can come into existence. Their theory of causation also is more akin to the Sārkhya than that of the Nyāya.
Yoga and Supernormal Perception
According to the system of yoga there are five stages of mental activity. 1 Out of them the first three i. e. wandering (kşipta) forgetful (mūdha) and occasionally steady (vikşipta ) have no bearing on the yogic powers. In the fifth stage the mind reaches the highest state of supra-conscious ecstasy (asamprajñāta samādhi). It is the state of pure consciousness, without the appearance of any object.2
The fourth stage i. e, the conscious ecstasy (samprajñāta samādhi) is divided into eight stages :
| Samprajñāta Samādhi Vitarkānugata Vicārānugata Ānandänugata Asmitānugata
Savitarka Savicāra Sananda Sasmita Nirvitarka Nirvicāra Nirāpanda Asmita
or
Ādandamātra (1-2) Savitarka and Nirvitarka stages are related with gross objects.
(3) Savicāra Samadhi is the condition of the mind when on account of deep concentration, it becomes identified with subtle objects such as atoms, tanmātrās, etc. associated with the notions of time, space and causality; and qualified by many other qualities and associations, and erroneously identi fied with their names and concepts. 1. Yoga sūtra I 5-6 2. Yoga sūtra I 17
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