Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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of the universe can be perceived. The object of Avadhi.. jnana is the supersensuous aspects of material things. Thus Darkness and Shade among others may be the objects of Avadhi-jnana; for in opposition to the theory of the Nyaya and the Vaiseshika schools, the Jainas maintain, these are'not unsubstantial non-existences but are substances having form (Rupi-Dravyas). Among the conscious beings, there are some in whom the first form, of the Avadlui-jnana is connate. These are the denizens of the heaven and the hell. Man, however, can attain the power of Clairvoyance by means of good practices.
"Manalı-paryaya-jnana has for its object the particular aspects of the substance (others') Mind and arises when what envelopes it subsides in a peculiar way because of Restraint and Purity (in conduct, practised by the knower)." Manah-paryaya-jnana, as conceived by the Jainas is similar to Telepathy and Mind-reading of modern European occultists. Patanjali refers to what the Jainas call Manah-paryaya-jnana in 19 and 20 of Bibhutipada of the Yoga-sutras. In 35, of the same chapter, he expressly says, “Knowledge of Minds is attained when the Concentrative Attention is directed to the
nnermost heart." Manah-paryaya-jnana is of two modes viz., Rijumati and Vipulamati. Both the temporal and the spatial limits of Rijumati are smaller than those of Vipulamati.