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Verse 5
through the intermediary agent is parokya. Hence the senseperception is a parokșa knowledge and not pratyakṣa as described by the other Indian systems. But Jaina epistemology recognizes two kinds of supersensory knowledge, (1) awareness of objects in distant places and times, and (2) contact with thought present in other individual beings. The former is called Avadhijñāna which may be translated as clairvoyant knowledge, and the latter is called Manaḥparyayajñāna which means telepathy in the language of modern psychology. These two features of supersensory knowledge, Avadhi and Manaḥparyayajñāna, clairvoyance and telepathy, are recognized to be knowledge of immediate type or pratyaksa, since they do not depend upon any intermediary of sensory-organs. Of course, the real pratyakşa knowledge is the supreme knowledge of Paramātmā when he gets rid of karmic bondage and when he attains Kevalajñāna - the knowledge par excellence. This knowledge is infinite and unlimited by spatial and temporal conditions.
Chakravarti, A. (Prof.), Acārya Kundakunda's Samayasāra, Introduction, p. 152-153.
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