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JAINA PSYCHOLOGY
much as it is of no use for our present purpose. It has little bearing on psychological enquiry, since it is purely speculative and dogmatic. We confine ourselves to this much that clairvoyance differs in scope and durability with different persons on account of the difference of their capacity. In other words, the scope and durability of clairvoyance are determined by the capacity of the person possessing it. It is apparent from the above account that only those things that possess form are perceived by clairvoyance. The formless things like souls, etc., are not cognised by it.
Generally, clairvoyance is regarded to be of six types. First, a clairvoyance which continues to exist even if a person leaves a particular place and goes elsewhere. This type is called anugāmin. Second, a clairvoyance that does not continue to exist in the aforesaid situation. It is diametrically opposed to the former. This variety is known as ananugāmin. Third, a clairvoyance that extends in scope and durability as time passes. It is called vardhamāna. Fourth, a clairvoyance which embraces deterioration as regards its scope and durability. It is called hīyamāna. This type is in direct opposi.. tion with the third one. Fifth, a clairvoyance that neither faces growth nor embraces deterioration. This variety is known as avasthita. Sixth, a clairvoyance that sometimes increases and sometimes decreases with respect to its scope, durability, etc. It is known as anavasthita. In the Višeşāvaśyaka-bhāșya there is a detailed description of clairvoyance from fourteen standpoints. We do not enter into it at present.
TELEPATHY ✓ Let us turn to the nature of telepathy. The mind, according to the Jaina doctrine of karma, is a particular material substance. Its modes are the different changes of states emerging into acts of thought. Every state of our thought is a particular mode of the mind. As our state of thought changes, so also the mind changes. Thus, every state of our thought is reflected in the different modes of our mind-substance. In other words, a state of thought is nothing but
1 Anugāmyananugāmivardhamanahīyamānāvasthitānavasthitabhedāt
şadvidhaḥ.
Tattvārtha-rāja-vārttika, 1, 22, 4. 2 Cauddasavihanikkhevam iddhipatte va vocchāmi.
Višeşāvaśyaka-bhāşya, 569.
