Jaina Theory of Knowledge

Author(s): Mohanlal Mehta
Publisher: Gujarat Vidyapith Ahmedabad

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JAINA THEORY OF KNOWLEDGE
karmic veils. The highest type of clairvoyance can perceive all the objects having form. With regard to space, it extends over a space that could be occupied by innumerable spacepoints (pradesas) of the size of the universe. As regards time, it penetrates innumerable cycles of time, both past and future. It cannot perceive all the modes of all the things. It knows only a part thereof.60 The lowest type of clairvoyance can cognise an object occupying a very small fraction of space. In the technical language of the Jaina, it can extend to a very small fraction of an 'angula' and know the things having form that lie therein. As regards time, it can penetrate only a small part of time which is less than a second. Regarding modes, it can know only a part of all the modes of its object.61
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 anugamin. Second, a clairvoyance that does not continue to exist in the aforesaid situation. This variety is known as ananugamin. Third, a clairvoyance that extends in scope and durability as time passes. It is called vardhamana. Fourth, a clairvoyance which embraces deterioration as regards its scope and durability. It is called hiyamana. 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. 62 In the Visesavasyaka-bhasya there