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Soul
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attributes to the soul some faculty e.g. Jñāna or knowledge which is really inherent in it.
(5) The Upaçarita-asadbhūta-vyavahāra: This Naya brings the Soul into relation with something which is really foreign to and easily separable from it. When one says "This house is mine", his statement is based on this Naya point of view, because it relates the soul to something viz.—the house, which has nothing to do with the intrinsic nature of the soul.
(6) The Anupaçarita-asadbhūta-vyavahāra: This Naya brings the soul into relation with something which, although it is foreign to and different from it, is often found with it. The familiar example of the point of view is to say, "This is my (i.e. my soul's) body”.
This finishes the account of the Naya which consists in a mode of explanation of the system of verities, called the Śruta-jñāna.
The three forms of knowledge which still remain for our consideration are supernormal faculties of the Avadhi or Clairvoyance, the Manah-paryaya or Telepathy and the Kevala or Omniscience. These are the only Pratyakşa Pramāņa's or direct sources of valid knowledge according to Umā-Svāti and Nemi-candra.
The Avadhi-jñāna is the super-lucid or clairvoyant perception of the peculiar aspects of the material bodies, i.e. of bodies having form and magnitude. This fact differentiates the Avadhi-jñāna from the Manah-paryaya which consists in a telepathic knowledge of the contents of other men's minds. Telepathic knowledge is considered by the Jaina thinkers to be of far greater purity than Clairvoyance.
The Avadhi-jñāna is of three modes viz: the Deśāvadhi, the Paramāvadhi and the Sarvāvadhi. The range of Deśävadhi is limited by spatial and temporal conditions, while that of Paramāvadhi is not so limited. Sarvāvadhi is the faculty by which we may perceive the non-sensuous aspects of all the material things of the universe. The Deśāyadhi is subdivided into two kinds ---The Bhavapratyaya or congenital and the Guņa-pratyaya or acquired.
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