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with special destruction-cum-subsidence of karmic veils. The degree improves according as these veils are destroyed by special meditative austerities. Out of the three extra-sensory cognitions, the two, clairvoyance and telepathy are termed as imperfect extra-sensory cognitions while omniscience is the perfect extra-sensory cognition as there is complete destruction of destructive karmic veils. The imperfection is there due to some limitations in cognition because of karmic veils. In contrast, there is no karmic veil in absolute cognition and hence, it is called perfect extra-sensory cognition.
13. Almost all Indian systems of philosophy agree to extra-sensory cognition except Carvākās and Mimānsakās in this way or that way under this name or that name. The persons possessing these cognitions are said to have developed special powers due to practice of meditation and trance state. The psychologists did not take care about these cognitions in early days. But during the last hundered years, they have been able to verify their existence as shown in the book of Rawat (1987). Atreya (1952). Kit Pedler (1981) and others. The extra-sensory phenomena verified are remote seeing (clairvoyance), precognition, minds-talking (telepathy), spirit-cummunication and the like. But they assume them to be mental processes rather than karmic destruction process as experiments are done under determined and meditative mental conditions to yield extra-sensory phenomena. They, still, seem to treat mind as equivalent to the soul of the Jainas. Of course, they call all these phenomena as paranormal or extra-sensory-perceptions-ESP which may involve intuition, X-factor or sub-conscious mind.
The psychologists have not gone upto stage of pure knowledge. But as research progresses and relativity theory is elaborated, it may be possible for them to treat pure and perfect knowledge.
14. Sat-khandagama mentions that there are many types of knowledge-obscuring karmas as there are varieties of the corresponding five knowledges.
15. There is a large amount of literature on karma theory and theory of knowledge in Jainology. However, the current trends of researches lead one to think that karma may not be the only determinant factor for the cognising capacities of the living beings. There are many additional physical factors which also influence these capacities. Many Jaina saints and scholars are also now opining similarly indicating that karma is one of the factors for these capacities. When the corresponding karmic veils are gradually removed, the capacity also moves upwards.
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