Jaina View of Life

SR No.: 001622
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 1984
Total Pages: 260
Language: English
Classification: Book_English, Philosophy, & Discourse
File Size: 14 MB

Page 112

13) Critique of Knowledge
(samprajñā ta-samadhi) and in the last there is the supra-conscious state of ecstacy (asamprajñā ta-samadhi). The concentration proceeds from the gross objects to the subtler. In the different stages of samprajñāta samadhi, the Yogi acquires miraculous powers (siddhis) like clairvoyance, telepathy, understanding the language of animals, memory of past lives and a host of other powers. The Vedantins generally recognise two kinds of samādhi : samprajñāta and asamprajñāta while different distinctions have been made by the Yoga psychologists.
Among the Buddhists, Anuruddha divides consciousness into two levels : i) subliminal consciousness and ii) supraliminal consciousness, which is supernormal consciousness. The Yogi has to pass through three stages in the supraliminal consciousness : i) rūpacitta, where he sees visible and material forms. Clairvoyance may be included in this form of experience. ii) arūpacitta. In this stage the Yogi sees things which are invisible and formless, iii) In the final stage of lokottaracitta he reaches the stage of transcendental consciousness which is above the three worlds. This may be compared to omniscience, the bodhi. A monk has to go through the severe physical and mental discipline in order to pass through the different levels of consciousness. Concentration of mind has to proceed through that of gross objects to highest level of concentration of the four noble truths in graded way.
According to the Jainas there are two levels of experience: pratyakșa which is pure experience of the soul without the help of the sense organs. Then, on the lower level, we have the empirical experience which is possible through the sense organs. It is not really direct experience of the soul. It is parokşa indirect experience, as the sense organs are impediments in the direct experience of the pure soul. It is also called sanvyavahara pratyakşa, empirical experience. When the veil of Karına is removed. the soul in its pure form gets direct experience without the help of sense-organs. These experiences are supersensuous experiences. They have been classified into: i) avadhi which is analogous to clairvoyance, ii) manaḥparyaya, telepathy, and iii) kevala, omniscience.