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JAINISM
deva as a distinction between the primary generality of existence (sattā) and secondary generality which is less comprehensive in extent. In apprehension alone there is the awareness of the primary generality of existence. In sensation and perception there is only the cognition of a secondary generality. Perception is the consummation of the process commenced in sensation. Vādideva 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 with the object, and has mere existence as its object."8
The Jaina tradition refers to sensation as being of four kinds : visual, non-visual, clairvoyant and pure. Visual sensation refers to the fact that there is the consciousness of the eyes being affected. Non-visual sensation refers to the 'affection of the other sense organs, viz., ear, nose, tongue and skin. The clairvoyant sensation, as the name itself indicates, points to the possibility of sense-awareness without the aid of any of the sense organs or even the mind. The last type of sensation refers to the ability of man to have sensation of all things in the universe.
Perception (jñāna) being a more advanced stage in the development of consciousness is also more complicated. Eight kinds of perception are recognized in Jainism: ābhinibodhika or mati, śruta, avadhi, manaḥparyāya, kevala, kumati, kuśruta and vibhanga 10 The last three are fallacious forms respectively of mati, śruta and avadhi, and so strictly speaking they are not important while considering the psychology of perception.
That perception is a distinct stage of development of consciousness, that it is, though based on sensation, far more complicated than it, is clear from a consideration of the three kinds of mati-jñāna found discussed in the Jaina tradition. These are : upalabdhi (perception), bhāvana (memory) and upayoga (advanced understanding).11 Sometimes we find mention being made of five kinds of mati-jñāna. Though the term “kinds of mati-jñāna' is used, it is significant that after they are mentioned it is stated that they are all one, indicating clearly that they refer to the various aspects which go to constitute
8 Pramānanayatattvälokālankāra, II. 7
9 Pañcâstikäya, samayaśāra, 48; Dravya-sangraha, 4 10 Pañcāstikāya, samayasāra, 41 ; Dravya-sangraha, 5 11 Pañcāstikāya, samayasāra, 42
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