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SENSORY AND MENTAL COMPREHENSION
95
DIFFERENTIATION OF NON-VERBAL AND VERBAL COMPREHENSION
To differentiate verbal comprehension from non-verbal one it is further stated that the perception of a person which has any conscious reference to his previous cognition is verbal and that of the same person, free from any conscious exercise of his previous learning, is non-verbal.1 It is improper to differentiate the two on the ground that verbal comprehension is associated with words, whereas non-verbal comprehension is free from language. If all types of non-verbal comprehension were regarded as devoid of association with language, there would be no speculation, perceptual judgment, and the like, inasmuch as without verbal assertion there is no possibility of perceptual comprehension. Consequently, it will be an impossibility to differentiate the characteristics of a man from those of a post. The determination of particular features presupposes the assistance of language.” Jinabhadra, in his Viseşāvaśyaka-bhāşya, quotes an opinion that discriminates non-verbal comprehension from verbal comprehension on the ground that the former, like a dumb person, can reveal its object to the knower alone, whereas the latter can reveal its content to others as well. Jinabhadra does not agree with this opinion. He argues that both non-verbal comprehension and verbal comprehension are varieties of knowledge, and thus, no question of revelation does arise. Moreover, no doubt, verbal comprehension in the shape of articulated words can convey its meaning to others, but the same is the case with non-verbal comprehension also. Our physical gestures such as nodding, hand-shaking, and the like that reveal their contents to cthers are related to non-verbal comprehension in the same way as language is related to verbal comprehension. Nevertheless, Jinabhadra realises the truth that language is an exceedingly important instrument of conveying knowledge to others, and hence, it is recognised as the cardinal factor of verbal comprehension. He further maintains that physical gestures also perform the function of words, since they, too, convey our intention. We make their
1 Visesăvasyaka-bhāsya, 121. 2 Jai mairanakhharacciya bhavejja nehādao nirabhilapre.
Thānu-purisāipajjāyavivego kiha nu hojjāni. Ibid., 163
