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JAINA THEORY OF COMPREHENSION
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organ with its object'.? Immediately after the contact of a sense-organ with the object there arises the apprehension of mere existence. This very apprehension further develops into a determinate cognition. This developed state of cognition is the first stage of comprehension known as sensation. At this stage our cognition comprehends the distinctive nature of the object. Because this stage of cognition is determinate and distinct, therefore, it is a kind of comprehension. Vidyananda defines sensation as "the cognition of the specific characters of an object that follows the apprehension of the object in general born of the contact of the sense-organ with it.'8 Just after the contact of the sense-organ and the object there arises an apprehensive cognition that prehends the object in its general form. This is the first stage of cognition known as apprehension. Sensation follows this stage and cognises the specific features of the object. Vadideva observes : 'Sensation is the first stage of comprehension of an object determined by a secondary common feature born of the apprehension that follows the contact of the sense-organ and the object, and has mere existence as its object'.' Every object is in possession of two types of general attributes : primary and secondary. The primary generality is that of existence (satta). This is the highest type of universality. It is cognised by apprehension that arises just after sense-object-contact. Every other generality is secondary, because it covers a limited number of things. Sensation cognises a secondary generality and not the primary one. The primary generality, i.e., mere existence is exclusively cognised by apprehension. Thus, sensation is the first stage of cognition of an object
