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26
JAINA THEORY OF KNOWLEDGE
We have already stated that all the Jaina thinkers are unanimous with respect to the problem of the temporal relation between apprehension and comprehension in the case of imperfect beings. All of them believe in the successive occurrence of the two. In other words, two conscious activities cannot occur simultaneously in the case of an imperfect being.
Now, how to reconcile the conflicting views we have just discussed ? It is beyond any doubt that two conscious activities cannot occur simultaneously. To distinguish between two conscious activities that occur at the same moment in the same person is impossible. Temporal distinction always presupposes temporal break. There is no temporal break between two simultaneous occurrences. Hence, two conscious activities that occur simultaneously cannot be distinguished. From this logical statement it follows that Siddhasena is right in advocating the conception of identity between apprehension and comprehension in the case of a perfect being. If the relation is viewed from the standpoint of the object that is cognised by the two, there is, no doubt, a vast distinction between the two. The object cognised by apprehension is generality, whereas the object of comprehension is individuality. One apprehends the generic features of the universe, whereas the other comprehends the specific ones. Those who believe in the separate existence of apprehension and comprehension in the omniscient can be reconciled in this manner. The same fact is expressed by Yasovijaya in a different language.53 According to him, he who admits separate identity of
