Jain Psychology

Author(s): T G Kalghatgi
Publisher: Z_Kailashchandra_Shastri_Abhinandan_Granth_012048.pdf

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perception. This censists of three types: avadhi, manaḥparyaya and kevala. In avadhi, we apprhend objects which are beyond the reach of the sense organs. However, in avadhi, we perceive only such things as have form and shape. 11 Things without shape or form like soul and dharma cannot be perceived by it. This can be compared with clairvoyance. Modern psychical researches have provided examples of this type of experiences. Prof. Rhime carried out experiments with a pack of zener cards and arrived at astonishing results. The psychic phenomenon called French sensitiveness, sometimes called psychometry, may be included as a form of avadhi although in psychometry, sense organs and mind to play a part.
Avashyaka Niryukti gives a description of Manahparyaya as cognition of the mental states of others without the instrumentality of the sense organs and mind. This type of cognition is not common and not possible for all. The homeless ascetics acquire this capacity through merit and by the practice of physical and mental discipline only in this karma bhūmi. Even the Gods are not competent to get it.
In the west, Prof. Oliver Lotze carried out experiments on telepathy when he was professer of physics. The Duke University has been foremost in the study of these problems. At present, extra sensory perception like claivoyance and telepathy is accepted as a fact.
Jainas declare that the soul in pure form is pure consciousness and knowledge. But it is obscured by the veil of karma just as one is obscured by the clouds. When such a veil is removed, omniscience dawns that is kevala Jnana', a stage of perfect knowledge and of 'kaivalya'. It is gained by the total destruction of four types of karmas. The total description of mohaniya karma is followed by a short interval of time called 'muhürta', which is about 48 minutes. Then the other karmas are also destroyed. The soul shines in all its splendour and attains omniscience. It intuits all substances with all their modes. Nothing remains unknown in omniscience. It is the perfect manifestation of the pure and the real nature of the soul when the obstructive and obscuring veils of karma are removed. 12
References
1. Tattwärthadhigama Sutra: 2.9 and Bhashya on the same Panchästikäya Sär, 27; Dravyasamgraha: Jivo Upayogamae,
2. Gommatsär Jivkända, chapter xx, 672
3. Kalaghatgi, T.G.: Some Problems in Jaina Psychology, 1961
4. Panchastikaya Sar, 38
5. Nandisutra, 34
6. Jung, G.C.: Two Essays in Analytical Psychology; page 76, see footnote.
7. Pramana Mimämsä 1,1,29 and commentary
8. ibid, 1,1,21 and commentary
9. ibid 1,1,29 and commentary
10. Tattwärtha Sütra Bhishya: 1,15
11. Nandi Sūtra, 46
12. Avashyaka Niryukti, 77.
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