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Pokharra
knowledge, infinite intuition, infinite bliss and infinite power. However they argue that matter hinders these characteristics of a pure soul (this matter is called Karma). But if once this obstruction is overcome, a pure soul sarts exhibiting its innate nature. Before approaching this state of perfection, one has to pass through a series of intermediate stages. Telepathy and Clairvovance are then treated as classes of knowledge possessed by a mundane soul during these intermediate stages. It is claimed that in the state of perfection one can even perceive the microscopic particles of matter and can therefore have a rough idea about their sizes.3 This is evident from the table of measurement developed by the ancient Jainas. A rough estimate of the sizes of the microscopic particles of matter from their table.4 indicates that their result is quite comparable with the sizes of atoms and nuclei found in the modern physics5. If this agreement is not a mere coincidence then it indicates the great importance of their concept of knowledge as being structured in the soul. Also a simple interpretation of their observations does not contradict the recent experimental observations of Taylo16 and Balanovskii that electromagnetism is not involved in the paranormal phenomena.
It may be noted that we do not wish to make big claims but we feel that there is some weight in this kind of work specially when there is some quantitative agreement. In addition, this work should be viewed in the light of the problems encountered while measuring the sizes of the microscopic particles of matter and one should not forget that this work of Jainas is based on the literature (dating) 300 B.C. to 500 A.D.
2.
THE JAINA THEORY OF KNOWLEDGE.
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Jainas argue that knowledge experienced directly through the pure soul is the only real knowledge which is called Kevala-jñāna (kevala means only, thus kevala jñāna means the only knowledge), This is not restricted by the limitations of space and time. It is defined as a paripūrṇa (perfect), asādhāraṇa (unique), samagra (complete), nirapekṣa (absolute), viśuddha (pure) and sarva-bhāvajñāpaka (all pervading). In this state one has knowledge of the whole world and its various modes Reality is intuited fully without any
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