The Doctrine of the Jainas, Described after the Old Sources c8.116

c8.116

§ 72. Acc. to T. 1, 15 imagination, no matter whether it depends on the activity of the five outward senses or on that of the inward sense, proceeds from the primary perception (*avagraha*) over the will to cognition (*ihā*) and ascertainment (*apāya* or *avāya*) to the act of imprinting the perception in the mind (*dhāraṇā*)¹. Though this sequence corresponds with Ṭhāṇ. 281b, 363a; Viy. 571a; Nandī 168a, it does not agree with Pannav. 15, 2. Here we find first the *indiya-ogāhaṇā* (309 a), followed by *avāya*, *ihā* and *oggaha*.² That is to say, the sequence is just the reverse, and *ogāhaṇā*³ rendered in the Prajn. by *avagrahaṇa* without being explained more closely, is replaced by *dhāraṇā*. The author of the Pannav. takes the right to class this genesis of imagination in his chapter about the senses from their having a fundamental share in imagination. But with the *oggaha* this does not apply to all senses as with the other three stages. Here *atth’oggaha* and *vanjan’oggaha* are distinguished from each other, the first constituting a distinct and the latter an indistinct primary sensation towards the object. The sense of vision, however, is not capable of an indistinct primary sensation but of a distinct one only. Nor is the inward sense (*no-indiya*, Pannav. 310 a; T. 1, 18 f.). The reversion of the sequence in Pannav. mentioned above, is due to the fact that the figure of five determined with *indiya-uvacaya*, *-nivvattaṇā* and *-laddhi* could continue to hold good with *ogāhaṇā*, *avāya* and *ihā*, until finally with *oggaha* the sequence ramifies. It was a mistake, however, to maintain it for the *ogāhaṇā* etc. without adding the *no-indiya*. In the Nandī (175 b ff.) this has been done, and the inward sense justly shares in the will to cognition, the act of ascertainment and the act of imprinting the perception in the mind. Here, by the way, we are also told (177a, 184a) that the “primary perception” lasts only 1 *sam.*, while *ihā* and *avāya* remain below 1 *muh.*, whereas the *dhāraṇā* will last for any length of time.