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saina Perspective in Philosophy and Religion
thanks to the Jainas who make it possible also for the ordinary human beings. This might have been partially motivated by the fact that since they do not believe in an Omnipotent or Omniscient God. They have brought in this conception of human Omniscience just to compensate that loss. Anyway, Omniscience or Kevala-Jñana has been recognised as a kind of direct and 'extra-ordinary sensory perception'. (This phrase 'extra-ordinary sensory perception instead 'Extrasensory perception', we owe to Dr. W. L, M. Perry which has been also supported by A. S. Parkes in course of CIBA foundation symposium? as referred above ). They think that the expression 'extra-sensory perception is a singularly unfortunate one, in that it begs the question as to the nature of the phenomenon under discussion, and has a slightly supernatural and mystical connotation. However, to Dr. Rhine, the old expression 'extra-sensory-perception' is 'preferable which means by it a perception is a mode that is just not sensory, omitting all questions of unrecognised"2. It is the highest type of immediate and direct extra-sensory perception which is the perfection of the cognitive faculty of self when shines in its full splendour after the total destruction of the deluding, knowledge-obscuring, faith-obscuring and obstructing Karmas3. So a person possessing omniscience can preceive all the substance with all their modest. This is regarded as the state of final liberation when the soul is free from all Kármic-matter to the oon-existence of the cause of bondage and to the shedding of all Karmas, and it can perceive all the substances in all their modifications at all the places and in all the times."5 Nothing remains unknown to
1. Wolstenholme. G. E. W. & Miller, E. C. P. (Ed.): Ibid. 2. Rhine, J. B. H. : Extra-sensory-perception, Ibiu. 3. ( a ) Mahävira : Ibid.
(b) Uma Swāmi : Ibid. 4. Uma Swami: Ibid. 5. Ibid.
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