Some Remarks On The Analysis Of The Sensuous Cognition Process

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This article analyzes the process of mati-jñāna (sensuous, perceptual cognition) as described in the Tattvärthadhigama-bhāṣya (T.S.Bh.), specifically commenting on Sutra 1.15. The author, Piotr Balcerowicz, focuses on the four stages of this cognitive process: avagraha (perception/sensation), iha (speculation/hypothesis), apaya (perceptual judgment), and dhāraṇā (retention/memorizing).

Key Focus: The Stage of Apaya (Perceptual Judgment)

The core of Balcerowicz's analysis lies in the third stage, apaya. The T.S.Bh. provides a rich set of synonyms for apaya, which are then meticulously examined.

• Synonyms and Etymological Grouping: The synonyms for apaya are presented and grouped into two sets of four. Importantly, these synonyms can be further categorized into four pairs, each derived from the root √i, √gam, √nud, and √vyadh, all etymologically signifying "to destroy" or "to remove."

  • The first group of synonyms (apaya, apagama, apanoda, apavyädha) are formed with suffixes (kṛt-affixes) that denote agents or abstract nouns. They emphasize the action of removal or destruction, like "going away," "departure," or "piercing."
  • The second group of synonyms are Past Passive Participles. This is a crucial point of discussion.

• The Paradox of Synonyms: Balcerowicz highlights a grammatical paradox: why would the author of the Bhāṣya use synonyms with seemingly opposite or contradictory meanings (active removal vs. past passive state) for the same stage?

• Cognitive Process vs. Etymology: The article argues that in Jain epistemology, these terms denote a cognitive process. While the etymology suggests removal, the actual meaning within apaya is related to the result of that removal.

• Definition of Apaya: The Sarvarthasiddhi defines apaya as "comprehending of the true nature on account of the distinctive cognition (nirjñana) of particular characteristics."

• The Author's Interpretation of Apaya: Balcerowicz suggests that the author of the T.S.Bh. upholds a view (also discussed by Jinabhadra and Yasovijaya) that apaya involves excluding non-existent characteristics from the hypotheses formed during the iha stage. It's a process of deliberate inquiry and elimination of incorrect possibilities, leaving only the accurate hypothesis.

• The Inseparability of Process and Result: The key insight drawn from the synonym analysis is that the author of the T.S.Bh. likely viewed apaya not merely as the process of negative analysis but also as encompassing the result of that analysis – the elimination of wrong hypotheses. The cognitive process and the final, determinate judgment are presented as inseparable. This is further supported by a statement in the Bhāṣya (T.S., I. 11) stating that sensuous cognition is conditioned by both a perceptual judgment (apaya) and actual substances.

• Distinction from Agamic Tradition: The article concludes that the author of the T.S.Bh. is seen as a supporter of a view where apaya is primarily a negative process (excluding non-existent particulars), while dhāraṇā (retention) is a positive process (determining existent characteristics and enabling recollection). This distinction is presented as a point that sets the T.S.Bh. author apart from the Agamic tradition's conception.

In essence, Balcerowicz's article delves into the nuanced understanding of apaya within the Jain epistemological framework, emphasizing that for the author of the Tattvärthadhigama-bhāṣya, this crucial stage of perceptual cognition is understood as a process that inherently includes its outcome – the firming up of accurate knowledge by eliminating incorrect possibilities.