Outlines of Jaina Philosophy

SR No.: 011084
Original Sutra Author: N/A
Author: Mohanlal Mehta
Publisher: Jain Mission Society Bangalore
Publication Year: 1954
Total Pages: 195
Language: English
Classification: Book_English
File Size: 7 MB

Page 120

96
OUTLINES OF JAINA PHILOSOPHY
spatial distance is immaterial if the self were in its perfection. To put it in a different language, the self is inherently capable of cognising all things together with all their characteristics irrespective of temporal distinctions, i.e., past, present, and future, and spatial differences, i.e., here, there, near, far, and the like. It is only because of karmic obstructions that this capacity is obscured. Pure perception occurs on the total destruction of all karmic obstructions. But when there is variation in degrees of this destruction, there occur different varieties of perception. As regards the occurrence of normal perceptions, they are derived from the senses and mind. Regarding the occurrence of super-normal perceptions, the Jaina holds that they are derived directly from the self. They are not dependent on the senses and mind. Nevertheless, there is variation in degrees of their occurrence. Perfect perception occurs on the complete annihilation of all possible veils. But when there are differences in the subsidence and annihilation of these veils, there occur two varieties of super-normal perception, viz., clairvoyance and telepathy.
Clairvoyance is confined to the objects having form. Only those things which have shape, colour, etc., can be perceived through the faculty of clairvoyance. This faculty differs in scope and durability with different persons due to the difference of destruction and subsidence of karmic veils. The highest type of clairvoyance can perceive all the objects having form. With regard to space, it extends over a space that could be occupied by innumerable space-points (pradeśas ) of the size of the universe. As regards time, it pierces into innumerable cycles of time, both past and future. It cannot perceive all the modes of all the things. It know's only a part of them. The lowest type of clairvoyance can cognise the object occupying a very small fraction of space. In the technical language of the Jaina, it can extend to a very small fraction of an 'angula' (a measure ) and know the things having form that lie therein. As regards time, it can penetrate only a small part of time which is less than a second. Regarding the modes, it can know only a part of all the modes of its object.
1 Sandı-sūtra, 10