________________
11]
MATI-JNANA : DHĀRAŅĀ
43
dhāranā as 'retention'.1 Jinabhadra says that dhāranā means absence of lapse of the perceptual judgment. This dhäranā is threefold according to him. The absence of lapse (avicyuti) of the cognition of the object, the resultant) emergence of mental trace (vāsanā), and the
on (anusmarana) of it again in future all these which follow in the wake of that (viz. perceptual judgment) constitute dhāranā”. 3 Thus avicyuti (absence of lapse), vāsanā (mental trace) and smrti (recollection)—these three are included in the conception of dhāranā. Siddhasenaganin has accepted this view.4
Pūjyapāda Devanandi defines dhāranā as the condition of nonoblivion in future of what has been cognized by avāya (perceptual judgment)'s Akalanka defines it as the condition of recollection, which is called samskāra (trace). Vidyānandi also admits the same definition. This 'trace' is not unconscious. It is, like īhā (speculation), of the nature of knowledge, inasmuch as it is the condition of another knowledge called recollection.8 Vādi-Devasūri criticizes the view of Akalanka and Vidyānandi that dhāranā is the condition of recollection. He defines it as 'gradual consolidation and absence of lapse for a certain length of time of the apāya (perceptual judgment) on account of the mindfulness of the cognizer'.9 Dhāraṇā is only concentrated persistence of the apāya (perceptual judgment) for a certain length of time. It is not by any means the condition of recollection in future, inasmuch as it, being a case of perceptual cognition, cannot last up to the time of recollection. And again if it were to last up to that time, then it would be impossible to cognize anything else during that interval, inasmuch as even the upholders of the said view do not admit the presence of two cognitions simultaneously. 10 Vādi-Devasūri does not accept the existence of any 'trace' as the condition of recollection. Recollection is attributed to the special
i dharaṇam puņa dhāraṇam-Vibh, 179 (Niryuktigäthā). 2 tassā 'vagamo vão aviccui Jhāraņā tassa.-Vibh, 180. 3 tayanamtaram tayatthāviccavanam jo ya vāsaņājogo
kālamtare ya jam puņar anusaraṇam dhāraņā sā u.-Vibh, 291. 4 See Tīkä on TSUB, I. 15. 5 avetasya kālāntare 'vismaraņa-kāraṇam dhāraņā-SSi, I. 15.
6 dhāraņā smitihetuh-LT, 6; smstihetur dhāraņā samskära iti yāvatSvopajña-Vivyti.
See TSIV, verse 4 on TSū, I. 15.
8 Cf. ibädhäraņayor api jñānātmakatvam unneyam tadupayogavisesatVivyti on LT, 6. Cf. T$IV, verse 22 on TSū, I. 15.
9 Cf. sādarasya pramātus tathāvidhopacaya-krameņa kiñcitkālam apracyavamano dhārane 'ty abhidhīyate—SVR, II, 10.
10 Cf. tathā cet tarhi yasya padärthasya kālāntare smstiḥ sā pratyakşatmikā dhāraņā tävatkālam yävad anuvartata iti syāt. etac cā 'aupapannam. evam tarhi yavat pața padārtha-samskāra-rupam pratyakşam puruşe bhavet tāvat padārthāntarasya. samvedanam eva na syāt. kşāyopaśamikopa yogānām yugapadbhāva-virodhasyā 'bhyām api pratipannatvāt.-SVR, II. 10.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
