Jain Journal 2002 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 20

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Jain Journal: Vol. XXXVII, No. 1 July 2002 Hence, in that category, avadhijñāna is not inborn but is an acquisition through appropriate attempt.
Therefore, we may conclude that avadhijñāna is both either as an inborn or as an attempted acquisition. Before ending this conclusion we must see the view of Prof. Nathmal Tatia. "In fact, however, avadhi is as a rule, kṣayopasamanimitta in all cases. It is necessary in the case of the denizens of heaven and hell because they have secured the destruction and subsidence of the veiling karman by the acquisition of requisite merits and only occasional in the case of other beings" Types of avadhijñāna and its capacity
There are two types of Avadhijñāna'0 1. Bhavapratyaya and 2. Kṣayopasamanimittika or Guṇapratyaya. We have already discussed that bhavapratyaya is that sort of avadhijñāna associated with Naraka and Deva which is innate. The other types of avadhijñāna is an attempted acquisition and is acquired as a result of special merit by men and subhuman beings. Both have two forms of avadhijñāna and hence is a supernatural power of mundane selves. It means it is a capacity and a potentiality too of avadhijñāni. We should inculcate the capacity and potentiality of avadhijñāna of different species, because it is deemed essential for the fixation of supernaturality of avadhijñāna of different species.
The capacity of bhavapratyaya is fixed more or less according to the region where a being takes its birth. For example, the being of hellish place can perceive the minimum area is 2 miles and the maximum limit is fixed upto 5 miles. For the species as deva the minimum area of perception is two hundred miles or 1 Rajju while the maximum limit is lokanandi. Lokanandi is the central part of universe from top to the bottom with a length of 14 Ragas and breadth of one Rajju. Rajjus is a hypothetical scale of measurement.12
The kṣayopasamanimitta or guṇapratyaya abadhijñāna is acquired by the partial removal of avadhijñānavaraṇa karman, the main obstacles of that knowledge. This happens in the kingdoms of men as well as animals. It varies according to kṣayopasama not only in the matter of area, but also in certain other respect. The area ranging as minimum limit of innumerable part of angula and the maximum limit account upto the whole universe.13