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JAINA THEORY OF KNOWLEDGE
the non-existent qualities or only determines the existent characters or performs both the functions, it is perception.29 Pujyapada defines perception as a 'cognition of the true nature because of the comprehension of the specific features'.30 On account of the cognition of the particular qualities of an object our knowledge becomes definite. This definite state of cognition is called perception. Akalanka supports the same view.31 Vidyananda defines perception as “the ascertainment of a specific feature’:32 Vadideva defines it as the determination of the particular feature of the object cognised in the state of speculation'.}Hemacandra also holds the same view.34 Perception, according to him, is the final determination of the specific character regarding the object of speculation as illustrated by the proposition 'the sound must be of a conch and not of a horn'. Thus, with respect to the nature of perception, there are two opinions in the Jaina system. One opinion regards perception as only the exclusion of the non-existent characters, whereas the other holds that perception involves both the determination of the existent qualities and the exclusion of the non-existent ones. The latter view seems to be more logical and consistent with the Jaina theory of knowledge. The later Jaina thinkers supported this view.
RETENTION :
Retention follows in the wake of perception. At this stage the determination that took place at the stage of perception is retained. The Nandi-sutra defines retention as the act of retaining a perceptual judgment for a number of
