Jain Agam Sahitya

SR No.: 001431
Original Sutra Author: N/A
Author: K R Chandra
Publisher: Prakrit Text Society Ahmedabad
Publication Year: 1992
Total Pages: 330
Language: Prakrit, Hindi, Enlgish, Gujarati
Classification: Book_Devnagari, Philosophy, & agam_related_articles
File Size: 18 MB

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(iii) Avadhi Jñana (Clairvoyance ) :
Avadhi means duration. Avadhi jñāna therefore refers to man's capacity to perceive objects lying at different parts of the space at different times and also to perceive events taking place at different parts of space at different times. Its modern equivalent is clairvoyance. Mind and sense-organs are not involved in this kind of knowledge and so it is termed as pratyakşa jnana ( direct knowledge) because this knowledge is a direct experience of the soul. The karmas obstructing this knowledge are termed as avadhijñānāvaraṇa-karmas. Their quantity and bondage differs from an individual to individual. But in principle everyone is capable of acquiring this knowledge by dissociating oneself from the bondage of the Avadhi-jñānāvaraṇakarmas. With the decrease in the quantity and bordage of these karmas, the quality of clairvoyance improves
Pokharna
(iv) Manaḥparyaya Jñana ( Telepathy) :
Manaḥ means mind and paryaya means mode. So manah paryaya jñāna means man's capacity to perceive the modes of others' minds directly without the help of sense-organs. It corresponds to telepathy in the modern terminology. It has been also treated as a pratykşa jñāna (direct knowledge). Here the modes are nothing but the reflections of the different states of thoughts experienced in the minds of others. However in contrast to clairvoyance which can be present among all members of the anin ate kingdom, telepathy is claimed to be restricted only to the human beings. The karmas obstructing this knowledge are termed as Manaḥparyaya-jñār āvaraṇakarmas. Once again their quantity and bondage differ from person to person and hence the quality of this knowledge also differs among them. But by dissociating oneself from the evil influence of these karmas, one can start acquiring this knowledge. v) Kevala Jñana (The Supreme knowledge)
Kevala means only. This is believed to be the highest form of knowledge which one can think of. After acquiring this knowledge, all other forms of knowledge disappear completely. Details of this The karmas knowledge have already been presented earlier. obstructing this knowledge are called the kevala jñānāvaraṇa-karmas. In the state of kevala jñāna, a soul is completely free from matter.