Jaina Tarka Bhasha

Author(s): Dayanand Bhargava
Publisher: Motilal Barasidas Pvt Ltd

Page 60

- Jaina-Tarka-Bhāşă
If it is said that the result of action in the form of discharge of semen virile is found in dream also; that is due to intensity of desire, and not due to the action of inter-course with the women, so where is the fault? If it is said that listening to song etc. in cases of somnambulism, there is contact-awareness of the mind also, it is not so, foi in that stage though one thinks oneself to be dreaming, yet one perceives through ears etc. alone. Because, on the authority of the statement like ‘one who is negligent, does not know' because all being involved in the world have their activity of consciousness spread over infinite time-points, and because at every time-point, it receives mind-substance, even though not contacting the object, how the mind without leaving the body, will not have contact-awareness at the time of thinking about heart etc. which are in its vicinity; listen; mind is cogniser and not cognitum; contact-awareness is there at the time of cognising the cognitum and it has no scope, therefore, at the time of receiving matter constituting mind, nor has it any scope at the time of thinking about heart etc. which are in its vicinity, because the distinction of working in close contact or otherwise (not working in close contact) is decided from the point of view of external objects, or also because of the skilled cessation and subsidence of karmic veils of mind, there is no cognition of the object, and because even at the time of functioning of the senses of ear etc., the funcioning of mind is accepted only after the contact-awareness, because the meaning of the word mind (manas) 'thinks over(manyate)the objects', or 'by it are thought over(manyante) the objects,' conforms to its etymology, and because just as the language cannot function without indicating the meaning, similarly mind cannot function without thinking over the object. Thus it is concluded that eyes and mind have no contact-awareness.
[6. Treatment of object-perception.] *8. Object awareness is the cognition of the general features without any distinction of form, name, genus, activity, quality, and substance. How then the scriptures say as he has cognised word', there is the non-existence of the absence of the