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THE WORLD OF JAINISM
which is acquired with the help of senses (indriya) and mind (anindriya). Again, mati sands for such processes as memory (Smriti), recognition (Sanjna or pratibhinjna), induction (cinta) and deduction (abhinibodha).22 Bhadrabahu gives a list of other synonyms of mati. Mati-jnana is of two types: (1) Dependent on sense-organs such as eye-sensation, touch-sensation, etc. This is known as (indriya-jnana), and is of five types. (2) NonSensuous (anindriya or no-indriya jnana) consists in knowledge derived from mind. This includes knowledge derived from processes such as memory, induction and deduction. Avagraha (perception, iha (speculation), avaya (perceptual judgement), and dharna (retention) are classified under indriya-pratyksa whereas smriti (memory), sanjna (recognition), cinta (discursive thought) and abhinibodha (perception cognition) are regarded as anindriya-pratyaksa or mental perception,
The theory of perception details several stages through which the activity of perception or mati-jnana finds its completion. As stated earlier, it consists of avagraha (perception), iha (speculation), avaya or apaya (perceptual judgement), and dharana (retention). Avagraha lies in arousing initial consciousness or contact awareness (vyanjana-avagraha). Thereafter follows the awareness of the object (artha-avagraha). But at the stage of avagraha, the perception of the object is not complete. It is inderterminate; because only general features of the object are cognized at this stage. This stage provides the preparatory ground for a thorough grasp of the object. Thereafter follows the stage known as iha or speculation. In this stage the object becomes distinct. "For instance, in avagraha (perception) a person simply hears a sound, while in iha he cognizes the nature of the sound also”. 24. Now even the specific features of the object are clearly known. Thereafter comes the stage known as apaya or avaya. This is the stage of percptual judgement. In this stage various alternatives are examined and the correct judgement is made. For instance, at this stage it is distinctly known that it is the sound of man and not of bell or conch. The last stage of perception is dharana. This is the stage of retention. The perceived object is completely registered in mind at this stage. This marks the termination or completion of perception. These stages of perception are very similar to the stages mentioned in Buddhist psychology. These stages are: bhavanga upaccheda, disturbance of subliminal consciousness; pancadvaravarjana, sensation; caksu vijnana, visual perception, etc.; sampatichana, recêpient consciousness; santirana, investigation consciousness; votthapana, determining consciousness; javana, apperception; and
22. Ibid, V. 1, 13. 23. For detail, see Tatia Nathmal, Studies in Jaina Philosophy, pp. 32-34. 24. Nandi Sutra, 35.
