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Reals in the faina Metaphysics contact with and act upon it. According to them, the sense of touch is the first of the sense-organs to evolve; the other organs are later developments from the sense of touch, as adaptive reactions against the more complex and complicated actions of objects from outside. The author of the Nyāya Sūtra's, of course, maintains the essential independence of each of the sense-organs and vehemently protests against the contention that all senses are but the sense of touch and that all sensuous perceptions are tactile perceptions in different forms. But the theory of the Nyāya school that all the sense-organs are Prāpyakāri and cause perceptions of objects by coming in contact with them, ----in a way implies that the sense of touch is the original and the most primary of the sense-organs and that the tactile is the most fundamental of the sensuous perceptions.
SĀMKHYA VIEW : As REPRODUCED BY VĀTSAYANA
It is surmised that the doctrine of the sense of touch being the original and primary sense-organ was the contention in ancient times of the thinkers of the Sārkhya school. In his commentary on the 2.2.10 of the Vedānta Sūtra's, the author of the Bhāmati has referred to the above doctrine in his statements, 95: HTTÀIFE--etc. and has attributed it to the Sāmkhya philosophers. The arguments of the Sāṁkhya school in support of their theory about the original and primary character of the tactile senseorgan are not available but an idea of them can be fairly gathered in Vātsāyana's commentary on 3.1.53 Nyāya Sūtra. For, there Vātsāyana has developed his opponent's view in this way. 7 aar falsafafesurfagra T ATT चासत्यां त्वचि किञ्चिद् विषयग्रहणं भवति। यया सर्वेन्द्रियस्थानानि व्याप्तानि यस्यां च सत्यां विषयग्रहणं भवति सा त्वर्गकमिन्द्रियमिति ।
Tactile sensibility is present in all the locations of all the sense-organs. No object can be perceived by any of the sense-organs unless there is this tactile sensibility. Modern psychologists of the evolutionist school argue in a somewhat
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