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Reals in the Jaina Metaphysics "Vyanjanā Avagraha” is not possible in the case of the Eye or of the Mind”.
--Ibid. 19 Why? Apparently, the reason is that according to the Jaina thinkers the eye and the mind cannot turn to an object without distinguishing some of its parts and consequently determining it, in some way. (2) Ihā works upon the material furnished by Darśana and Avagraha and consists in an inclination to know the something more fully. Ihā is thus Attention directed to it. (3) Avāya is the third stage in the development of the Percept and consists in a detailed idea of the object on which Ihā was fixed. (4) Dhāraṇā is the process of perceptual Retention, giving the percept some persistence in our mind. When this stage is reached, the process of perception may be said to have reached its culminating point. This finishes Upalabdhi (or Mati-jñāna proper), which consists in perception.
We shall not attempt an elaborate description of Smrti, Samjñā, Çintā and Ābhinibodha here, for, this can be met with in any logical treatise of the later Jaina school. Smrti is Recollection or Reproduction; Samjñā, otherwise called Pratyabhijñā, consists in Comparison and Conception. Çintā or Tarka is Induction; Ābhinibodha, more commonly called Anumāna, consists in Deductive Reasoning.
ASPECTS OF AUTHORITATIVE KNOWLEDGE
The bove are the five modes of Mati-jñāna or sensuous knowledge i.e. knowledge consisting either in sensuous perception or one dependent on or developed from it. The other great Paroksa Pramāņa or indirect source of valid knowledge, according to the Jaina thinkers, is Sruta-jñāna or Authoritative knowledge. Sruta-jñāna may be said to embody the highest and the most advanced knowledge, arrived at by the most perfect form of Mati-jñāna. It is based on Mati-jñāna and consists in truths, discovered, developed and revealed by the most perfect of the rational souls. It is a system of scriptural Truths, the holiness of which is unimpeachable. Sruta-jñāna is thus Authoritative
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