________________ Cittasamahitthanas subtle, concealed, remote, past and future objects takes place by the power of meditation, and it is possible for the yogin to hear, feel, see, taste and smell super-sensuous sound, feeling, colour (and shape), taste, and smell. 6. At the sixth stage, which is not different from the fifth and is rather a necessary concomitant of it, there arises clair-intuition (ohidansana, Skt. avadhidarsana). The distinction between nana and damsana has been discussed by the great Jaina acaryas like Siddhasena Divakara, Jinabhadragani Ksamasramana and also by Yasovijaya of the seventeenth century A.D. The expression darsana (which is the Sanskrit form of darsana) has also a quite different connotation. It means the realization of truth as it is without the services of any other instrument of knowledge. It is direct intuition of the truth. 7. At the seventh stage, there arises the power of thought-reading (manapajjava-nana) which never arose before The yogin can' now know the phases of the mind of the fully-developed rational five-sensed beings. This is comparable to the Buddhist cetopariyayanana,13 that is achieved by the power of meditation. In the Yogadarsana, 14 it is laid down that by concentration on the mind of others there arises the knowledge of other minds. 8. At the eighth stage, there arises pure and perfect knowledge that never arose before, and the yogin is able to know the cosmos (loka) and the transcosmos or a-cosmos (aloka). The nature of pure and perfect koowledge which is expressed by the word kevala-nana is a controversial issue. Usually kaivalya is identified with sarvajnata (omniscience). But in the Yoga system of philosophy, kaivalya is pure light of consciousness that has nothing to do with knowledge in the ordinary sense of the term. In Jainism also, kaivalya is evidently purity of the soul cleansed of its impurity of passions (kasaya). The Buddhist conception of bodhi, the equivalent of Jaina kaivalya, also deserves mention in this connection. The bodhi is defined by Vasubandhu in his Abhidharmakosa, 15 as the knowledge of the non-rise of klesa (affliction) in the future and also the knowledge of its absolute destruction, anutpadaksayajnane bodhih Corresponding to this highest state of knowledge of the Jainas, there is the highest stage of vipassana-nana (introspective knowledge) called asavakkhaya-nana (knowledge of the destruction of the intoxicant
