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(174) Nandanavana
fact, goes against sense-matter contact theory. It has been pointed out that the eye cannot be called to work in the absence of contact. The contact of eye with matter is caused through the light rays and their straight path. Thus, the working of the eye may not require direct contact with matter, but there is definitely an indirect contact without which it will not work like camera. Thus, the eye works with indirect contact or some other different type of contact from the other senses. Thus non-contactability of the eye should be redefined as to mean an indirect or some sort of contact (as prefix A has both meanings; partial or negative). This will eliminate the discrepancy regarding the working of the eye. This also applies to dark field, which is not the absence of light but a light, which is beyond the visible range of human beings. This is the light, which is in the visible range of some animals like cats and owls. Its details have been discussed elsewhere.
The physical mind may be equated to the brain of the present. This is a powerhouse and storehouse as well for the nervous and motor activities. It will work both ways, i.e. when sensations are brought to it through senses and when they arise due to mental processes covering past, present and future experiences. Of course, the working of mind is more indirect in comparisons to the eye. Sometimes it may be completely indirect.
Some Indian philosophers have postulated the totality of factors - senses, matter, and knower - as leading to true knowledge. Jainas have criticised these views on the basis of the fact that though they lead to knowledge, they are not direct factors for it. These views have been dealt with more intellectually rather than factually. Nevertheless, their secondary role in the process has been accepted by the Jaina philosophers.
Definition of Matter: General and Special Attributes
Jainas assume the world as real consisting of six realities. These have been called by various names like Tattva, Tattvärtha, Artha, Padartha and Dravya, etc. These names include all terms used in other philosophies like the padarthas of Vaiseṣika, tattvas of Samkhya and the like the specific definitions. The realities are also termed as dravyas, which characterized them. They may be material like earth or non-material like soul or space. Despite this variety, they have some
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