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similar way and some support to this doctrine is offered by physiology. The above view of the alleged opponent school, presumably the Sāmkhya, is further developed by Vātsāyana in the following words.
'त्वगवयवविशेषणधूमोपलब्धिवत् तदुपलब्धिः ।' Our visual perception of smoke is but a perception by
tactile sense-organ modified in a peculiar way. This implies that the other sense-organs are but the tactile organ itself, peculiarly modified with reference to their locations and modes of operation. It need scarcely be pointed out that in these old and curious doctrines of ancient India, we have a foreshadowing of the modern theory that the other sense-organs are later developments of the primary organ viz: of touch, as well suited adaptive reactions against the more complex and complicated actions of objects on the organism.
JAINA DOCTRINE ABOUT THE MULTIPLICITY OF SENSEORGANS
Roughly speaking, the Jaina's also support the doctrine of the multiplicity of the sense-organs. In this connection, however, their classifications of sentient beings may be taken into consideration. Man according to them, has Mind and besides that, all the five sense-organs. But the subhuman creatures have not not only the Manas but they have not necessarily all the five sense-organs. Some of course have the five sense-organs, but some of the others have only four of them; some again, only three; some two; some have only one sense-organ. In the class of beings having only one sense-organ, the Jaina's include the immobile vegetables. "The trees and vegetables have souls in them, according to the Jaina's and they have only the sense-organ of touch in them and no other organ'.
* Thus the simplest of the living beings i.e. the creatures having only one :Sense-organ have the sense of touch,
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