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Jaina Perspective in Philosophy and Religion
Broadly, Clairvoyance has been divided into congenital (Bhāva-Pratyaya ) and Non-congenital ( Guņa Pratyaya ). The former is the birthright of denziens of heaven and helli and the latter is acquired through merit by men and lower animals. This has been further subdivided into six kindsa. There is another classification of Clairvoyance into three kinds such as Clairvoyance of space ( Deśavadhi ) corresponding to non-cogenital form, ultimate and universal Clairvoyance ( Paramavadhi and Sarvavadhi ) which are possessed by the saints and the Arhats only. The former is liable to destruction but not the latter two3. Avašyaka Niryukti pro. vides us a more detailed study of Clairvoyance subject from fourteen standpoints of view. So sum up, if we are endowed with the highest type of Avadhi or Clairvoyance, we can perceive all the things having form.5 (d) Manah-Paryaya or Telepathy
Literally Manah-Paryaya means 'mental state', though technically it means 'entering into other's mind'. As Clairvoyance (Avadhi ) is the direct knowledge of things even at a distance of space and time, so Telepathy (Manah-Paryaya ) is the direct knowledge of the thoughts of others. This should not sound something absurd in view of Jaina theory of soul as the possessor of infinite knowledge. If we can remove the obstacles like hatred, jealousy etc., that stand in the way of knowing other minds, we can have direct and unfailing excess to the present and past thoughts of others. However, here besides the Jaina Doctrine of soul, we are also concerned with Jaina Doctrine of Mind which is based on the principle 1. Uma Swami : Ibid. 2. Ibid. 3. Akalaikadeva : Tattvärtha-rā ja-Värttika, Bharatiya
Jñana-Pitha, Banaras, 1915. 4. Bhadrababu : Ibid. 5, (a) Jina Das : Ibid.
(b) Bhadrababu : Ibid.
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