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JAINA PSYCHOLOGY
chology also admits the validity of the occurrence of clairvoyance and telepathy; of course, there is a considerable difference between them as regards the details of the two. We shall now, take into account the nature of extra-sensory perception expounded by the Jaina thinkers.
JAINA ACCOUNT OF EXTRA-SENSORY PERCEPTION
Sensory and mental comprehension, as we have already discussed, is of the rank of normal cognition conditioned by the senses and mind. The following three varieties fail in the category of extrasensory perception, i.e., super-normal cognition. They are limited direct perception (avadhi), direct perception of mental processes (manahparyaya), and perfect or absolute perception (kevala). In the language of Parapsychology, 'limited direct perception' and 'direct perception of mental processes' can be called clairvoyance (including clairaudience and the like) and telepathy respectively. Perfect perception is nothing but omniscience.
The self, according to the Jaira, has the inherent capacity to know all things irrespective of time and space. Temporal and spatial distances are immaterial if the self were in all perfection. To put it in a different language, the self is inherently capable of cognising all things together with all their characters 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 the karmic veils that this capacity of the self is obscured. Pure per ception occurs on the total destruction of the corresponding karmic obstructions. But when there is variation in degrees of this destruction, there occur different varieties of perception. That is to say, pure perception occurs on the complete annihilation of the relevant karmic veils. But when there is variation in degrees of this annihilation, there is variation in degrees of perception as well. As regards the occurrence of our normal perceptions, they are produced through the senses and mind. Regarding the occurrence of super-normal perceptions, the Jaina holds that they are derived directly from the self. They are not dependent on the services of the senses and mind. Nevertheless, there is variation in degrees of their occurrence. Perfect perception occurs on the complete destruction of the obscuring veils. But when there are differences in the destruction of these
