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Reals in the Jaina Metaphysics The faculty of Deśāvadhi is connate in the superhuman beings of the heavens and the hells. The acquired mode of the Deśāvadhi is due to the destruction or subsidencein-part of the obstacles that hinder the operation of Clairvoyance. The Guņa-pratyaya Avadhi may be acquired by all beings who have Minds. It is of six modes, which are:(1) Anugāmi--Clairvoyance which never leaves its
possessor. (2) Ananugāmi-Clairvoyance which is lost after some
time. (3) Varddhamāna--Clairvoyance which is ever-increa
sing. (4) Hiyamāna-Clairvoyance which is ever-decreasing. (5) Avasthita---Clairvoyance which is constant and stead
fast. (6) Anavasthita--Clairvoyance which is in-constant and
unsteady i.e. changeable. The Manah-paryaya-jñāna is a sort of telepathic knowledge, consisting in the perception of the contents of other people's minds. It is always an acquired faculty and can never be connate in any being. The telepathic knowledge is of two kinds, viz:-Rju-mati and Vipula-mati. This difference between the two is one of range and extent only. The Rju-mati faculty can know the thoughts of beings that are within from four to eight Krośa's to four to eight Yojana's from the knower. The spatial range of the Vipula-mati varies from four or eight Yojana's to two-half Dvīpa's. As regards the temporal limit, the Rju-mati can know the thoughts of the person during his life-time. The farthest temporal range of Rju-mati is seven or eight incarnations before and after the present existence of the person under observation. The Vipula-mati relates to from seven or eight to innumerable incarnations.
The difference between the Avadhi and the Manahparyaya is thus indicated by Umā-Svāti:
“The difference between the Avadhi and the Manah· paryaya relates to purity, place, possession and object".
Tattvārtha-Sūtra, Ch. 1,25
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