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by my own spit I can cure all the diseases but I am not curing it because I want to shed off my karma-s by tolerating it." In this way, Jain scriptures points out that though man possessed labdhis, they were not using it everywhere or anywhere in ordinary conditions) 2. Knowledge Point of View
Here, the possessor acquires such labdhis by destruction or destruciton-cum-subsidence of knowledge obscuring karma (jnanavar iya karma) acqures such labdhis.
The first labdhis is avadhi. It is a kind of an extra-sensory perception. By this one can know all the material object within a limit he has acquired the labddhi. Secondly, mana paryava one who holds this labdhi can know another's mind. The same kind of mystical power is found in Patanjali's yoga dar ana. The one who knows all the substances with its modes directly and even simultaneously is called as kevali (omniscient). This knowledge can be compared with pratibha jnana of yoga dar ana, where ones knows everything by this intuitive knowledge. In ko thabddhi labdhi, as the pulses kept in containers remain safe, similarly, person holding this labdhi remember all the s tra (verse) and artha (meaning), learned from his acarya. His knowledge is never destroyed. Whatever he leams he remebers it as it is. Likewise, one who has bijabuddhi and padanusari i buddhi can respectively know all the remaining meaning and s tra if they know the part of it. The ga dharas the great disciples of tirtha kara holds bijabuddhi. In vyanjana labdhi one can know the missing word or alphabet in the sentence or a word. The last is sambinna rotopalabdhi. It is very special kind of labdhi. In this, one can hear the word, see the form (color), smell the odour, taste the taste and feel the touch thourgh any part of his body or the whole body. The part or the whole body can be compared to crystal. As
