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Epistemology of Jainas The types of Avadhi?
Avadhi is divided into two types, based upon the factors of its cause. Thougb, the real cause of all avadhi, as in the case of other types of knowledge, is ksayopašama, without which no cognition is possible; yet, in certain beings it is natural; just like the capacity of flying in birds. Every bird, merely on account of its birth as a bird, is adept in flying. Similarly, every being born in the plane of gods or hellish beings, is equipped with avadhijñāna. This avadhi is called bhava-pratyaya (caused by birth). This conception is based, perhaps, on the notion that abnormal knowledge is a necessary equipment for the excess of happiness as well as misery. Further, the inha. bitants of these kingdoms do not possess gross bodies. Their bodies are fluid (Vaikreyaka), Supernormal bodies and supernormal knowledge go together.
The second type of avadhi is known as ksayopasama-pratyaya, caused by the partial removal of avadhijñānāvaraņa. This occurs in the kingdoms of men as well as animals. According to Jainism an animal also can rise up to the fifth step of the spiritual progress and can observe the vows of a gļhastha or śrāvaka. We have not come across any other system giving so much concession to a being of sub-human kingdom. In the Purāṇas some animals, associated with the gods incarnate or sages, are described as having supernatural powers. In the Indian legends also so.ne birds are characterized as possessing occult koowledge and describing hidden treasures or foretelling the future calamities or personal destiny. But, they are not given any philosophical importance.
The capacity of bhavapratyaya avadhi is fixed according to the region where a being takes its birth. For instance, the being of hellish plane cannot perceive beyond six miles. Similarly, in the different stages of gods and the seven hells (rarakas) the potentiality of avadhi is fixed. But, this is not the case with the 1. Tattvārtha I. 21-22; Nandi sūtra 7-8
Stbānānga Sūtra 71; Višeşāvasyakabhāsya G. 572.
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