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In the sixth chapter we come to the problem of other sources of empirical experience. Retention (dhāraṇā), recollection (smṛti), and recognition (pratyabhijñā) are factors involved in memory. This chapter gives the analysis of retention as the condition of memory, and recollection and recognition as forms of expressing memory. Similarly, the psychological implications of inference (anumāna) as a source of knowledge have also been analysed.
In the seventh chapter the problem of supernormal perception is discussed. The Jainas believe that sense experience is not sufficient to give the experience of reality. They accept the possibility of direct experience without the instrumentality of the sense organs and the mind. They called this pratyakṣa. This is the supernormal perception. All schools of Indian thought, except the Cārvāka, accept the possibility of supernormal experience. The Jainas have given three levels of supernormal perception: (i) avadhi, (ii) manaḥparyāya and (iii) kevala, although avadhi may not be called supernormal experience. Avadhi may be compared to clairvoyance, and manaḥparyāya may be likened to telepathic cognition. The two forms of supernormal experience have been analysed with reference to the investigations of modern psychical research. For the kevala there is no comparison. It is the state of omniscience.
Chapter eight gives the description of the fourteen stages of the struggle for the realization of the self. They are called guṇasthānas in Jainism. The transcendental self is to be realised. The way to self-realization is long and difficult. It is a struggle for emancipation and for the attainment of perfection. In the fourteenth stage one reaches the consummation of self-realization. This is the stage of kaivalya, or niranjana. The struggle for perfection in the fourteen stages is psychologically important, although empirical psychology will not be able to explain the significance of these stages.
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