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Critique of Knowledge
99
nces of such forms of perception and dreams. A scientific study of such forms of perception is necessary.
The Jainas do not make Avadhi a form of super-normal perception, because, beings living in hell, and even the lower animals, are capable of possessing Avadhi. Heavenly beings and beings in bell possess Avadhi naturally from birth. They are endowed with it from birth. It is bhāva-pratyaya in them. In the case of human beings as well as the five-sensed lower organisms Avadhi is possible due to the destruction and subsidence of the relevant veil of Karma." It is acquired by merit. It is called guna-pratyaya.97 The Viseşāvas yaka-Bhāşya gives a detailed description of Avadhi from the fourteen points of view and its varieties with reference to temporal and spatial extension,98 The Pañcâstikāyasarā divides Avadhi into three types with reference to spatial extension : desā vadhi, paramā vadhi and sarvā vadhi. The Nandi-Su tra gives six varieties of Avadhi that are possible in the case of homeless ascetics. It mentions sub-divisions of these.99
The psychic phenomena called 'French sensitiveness or sometimes called as "psychometry may be included as a form of Avadhi, although in the psychometry mind and the sense organs play their parts. C. D. Broad accepts that clairvoyance is non-sensuous perception. Clairvoyant experiences are facts. Eminent philosophers like Sidgwick, Price and Broad have accepted that there are cases of such experiences.
Manahparyāya : Next form of sepernormal perception which is manaḥparyāya. It is the direct experience of the modes of mind substance working in other individual mind. The Avas yaka Niryukti gives a brief description of the nature of
96. Tattvärtha-Sutra, 173 and Bhāşya-kşayopašamu-nimitta Nandi
Sutra, 8. Sthănanga 71. 97. Vis eşāvas yaka Bhāşya 572. Nandi-Sutra, 63. 98. Višeşāvas yaka Bhaşya, 569. 99. Nandi-Sutra, 15, Tattvärtha-Sutra Bhäsya, I, 23.
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