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SOME PROBLEMS IN JAINA PSYCHOLOGY
From the analysis of mneme given above, it appears that similar ideas, though in a more simple manner, must have influenced the Jaina philosophers to point out the presence of paśyatta as distinct from upayoga, which is the life force for conscious experience. In the divisions of pasyattä given by Malayagiri, it is mentioned that paśyattā has no mati jñāna and mati ajñāna as its forms. Matijñāna is direct sense experience which arises from the contact of the sense organs with an object, although knowledge due to mind is also included in matijñāna. Hence, paśyatta would not include the formation of direct sense experience, although other forms of experience are included. Therefore, it would not be inappropritate to say that pasyatta is the power of the mind by which we retain our experiences and which becomes the basis for more experiences. However, we should not forget the fact that the ancient Jaina philosophers, as all other ancient Indian philosophers, were not clearly aware of the psychological significance of the problem. Theirs was insight and philosophic speculation.
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