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SOME PROBLEMS IN JAINA PSYCHOLOGY
with the sense organ. This refers to the physical contact of the object of stimulation with the sense organ and the sense organs having such contact are called prāpyakāri. The sense organs in which there is no such physical contact with the external stimulations are called apräpyakāri. According to the orthodox systems of Indian philosophy mentioned above, the sense organs are präpyakāri because there is physical contact with the stimulation. In fact, it is maintained by them that the sense organs move out to the object in the form of vṛtti, or modification, and by taking in their form apprehend them. The Buddhists believe that the visual sense organ and the auditory sense organ cognize their objects without coming into direct contact with them. They are aprāpyakāri. For all of them, however, the mind is aprāpyakāri, because it does not come in direct contact with the object. The Jainas maintain that the visual organ, like the mind, is aprāpyakāri, because it does not come in contact with the object. For instance, we get visual experience of the moon and mountains alike. According to the Jainas, the eye does not go round to the mountain and then fix a point to form the vṛtti, nor does it go round the stars and then fix on the moon to get the experience. Such a movement of the eye round the objects of stimulation is absurd, and it contradicts our experience. The Jainas say that light and darkness do not involve the eye going out to see light. Moreover, the eye is not an external organ, bahyendriya.25 The Jainas maintain that it is not true to say that there is a physical contact either of the nature of anugraha or upaghata for the eye. Seeing the blazing sun is not upaghata, because the eye is the organ of light (tejasendriya); and matter of the same nature does not bring anugraha and upaghāta. But the eye is not active while seeing the sun after the clouds have gone because there is deficiency of light. The rays in the eyes are few compared to the abounding rays of the sun. However, when we see the blazing sun our eyes do not ache.
The Samkhyāyikas object to maintaining that the eye alone, like the mind, is aprāpyakāri, and the other four sense organs are prāpyakāri. If that were the case, we may as well argue, they say, that all the sense organs are aprāpyakāri, because we, for instance, hear distant sounds and smell the fragrance of a flower from a distance. But the Jainas say that this objection is not convincing.26 They point out that even those sense organs which are präpyakāri do not go out to meet the objects for getting experience; the objects themselves come in contact with the sense organs and the sense organs remain where they were. It means that external stimulations, like sound waves, affect the ears and as a result we hear.
25 Abhidhanarajendra. Vol. II, p. 555.
26 Ibid. Vol. II. Indriya, 9. p. 558.
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