Book Title: Jaina Epistemology
Author(s): Indra Chandra Shastri
Publisher: Parshwanath Vidyapith

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Page 360
________________ Direct Knowledge 335 vision or intuition. As long as the Yogin does not reach the highest limit of distinct vision, his perception is slightly blurred as if hidden behind mica. But, when he reaches the highest limit, he perceives them most distinctly, as if they were within his grasp. His intuitive perception in this stage is indeterminate. According to Buddhists the indeterminate perception itself is not distinct and vivid, but it acquires distinctness and vividness from its contact with the determinate perception which is its immediate antecedent. Aniruddha, the author of Abhidhammattha samgaho, describes the different levels of consciousness. He divides consciousness into two stages viz , subliminal consciousness or subconsciousness below the threshold of consciousness (manodvāra), and supraliminal consciousness or consciousness above the threshold of consciousness. He divides supraliminal consciousness, again, into two orders, viz., normal consciousness and supernormal consciousness. Normal consciousness is called kāma-citta as it is generally confined to the kāmaloka or the plane of existence in which kāma (desire) dominates. Super-normal consciousness is called Mahaggata citta or sublime or exalted consciousness. And this supernormal consciousness, again is subdivided into rūpa citta, which is generally found in the rūpa loka or the sphere of visible forms which are not altogether immaterial, and Arūpa-citta, which is concerned with Arūpa loka or the sphere of the invisible or formless, and Lokottaracitta or transcendental consciousness which is above the three worlds, viz. Kāmaloka, Rūpaloka and Arūpaloka. In order to pass from Kāmacitta to Rūpacitta severe discipline and concentration of mind are necessary. A monk must regulate all physical and mental activity and concentrate his mind on a single selected object or sensation without changing the object of thought. After sometime the sensuous mark or symbol is replaced by the corresponding image. This concentration of the mind on a bare sensation or its image is called Jain Education International For Private & Personal Use Only www.jainelibrary.org

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