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JAINA PHILOSOPHY : AN INTRODUCTION
knowledge, but there are other varieties also.
'Owing to the variation of the degrees of the destruction of obstructive veils, the transcendental knowledge admits of two varieties, viz., limited direct perception and direct perception of the modes of other minds." They are nothing but clairvoyance and telepathy.
Pure perception occurs on the complete destruction of all possible veils. But when there is variation in the degrees of the annihilation of the veils, there occur two varieties of extrasensory perception, viz., avadhi and manaḥparyaya. Avadhi means 'limit' or 'that which is confined' and so it is said: 'Avadhi is limited to the objects having form, i.e., colour, taste, smell and touch. It is of two kinds according as it is congenital or acquired by merit. Of these, the first belongs to the denizens of heaven and hell just as movement in the sky belongs to birds. The second variety is possible for man and animals.
The mind is a particular substance and its modes are the different changes of state emerging into acts of thought. And the knowledge of these modes is called manaḥparyayajñāna. Clairvoyance :
The self, according to Jaina philosophy, has inherent capacity to know all things irrespective of time and space. Temporal and spatial distance is immaterial if the self were in its perfection. To put it in a different language, the self is inherently capable of cognising all things together with all their characteristics irrespective of temporal distinctions, i.e., past, present and future, and spatial differences, i.e., here, there, near, far and the like. It is only because of karmic obstructions that this capacity is obscured. Pure perception occurs on the total destruction of all karmic obstructions. But when there is
1. Tattāratamyevadhimanaḥparyāyau ca - Pramāņa-mimāmsā, I.
1.18. 2. Rūpişvavadheḥ -- Tattvārtha-sūtra, 1. 28.
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