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JAINA PSYCHOLOGY
usual perception we associate the object with its name as soon as we perceive it. But we do not proceed any further. There are cases of perceptual cognitions which do not stop at simple verbal association but continue further into discursive thought with the assistance of language. It is only this continuation that leads them to the category of verbal comprehension. Thus, those cognitions which are totally free from all verbal association or at best are associated with the mere names of their objects without any reference to the conventional usage, fall in the category of non-verbal comprehension, whereas their further continuations with the help of the conscious exercise of the gift of language in accordance with the coventional vocabulary come under the head of verbal comprehension 1
On account of the significant rôle played by language in giving rise to verbal comprehension, the auditory sense-organ is considered to be the chief instrument of producing this variety of comprehension. As has been remarked by Jinabhadra: Verbal comprehension is the cognition born through the auditory sense-organ." As we have already indicated, verbal comprehension is necessarily preceded by non-verbal comprehension. Let us elaborate this point. The perception of sound as such by the auditory sense-organ is regarded as non-verbal comprehension. It is admitted by the Jaina thinkers that all cases of verbal comprehension born through any sense-organ are to be regarded auditory perceptions, since the verbal assertions of these cognitions are competent to be made only by the auditory organ. As regards the perception of articulated words, it is obviously accomplished through the auditory senseorgan. Regarding those words which are in the shape of thought, and not in the form of language, it can be maintained that, though they are not actually pronounced yet potentially they also serve as the objects of auditory perception. Therefore, it is justifiable to hold that verbal comprehension born of whatever sense-organ, is as a rule preceded by auditory perception.
i Studies in Jaina Philosophy, p. 5h. 2 Višeşāvaśyaka-bhāşya, 117. 3 ... ... soovaladihireva suyam....
Ibid., 125-6.
