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SOME PROBLEMS IN JAINA PSYCHOLOGY
telepathy.16 In the second type, we may include super normal cognition of past events, for instance, knowledge of the past as claimed by Miss Moberley in her book An Adventure, and supernormal precognition, knowledge of the future, as is claimed by Dunne in his book, An Experiment with Time. The analysis here will be restricted to the study of clairvoyance and telepathy with reference to avadhi and manahparyāya. Then a brief survey of omniscience, or kevala jñāna, as the Jainas have presented it, will be given. Other forms of extra-sensory perception like mediumship, automatic writing and poltergeists have been of interest to modern psychical research. Flew analyses the forms of extra-sensory perception into spontaneous phenomena, psychical and mental, and mediumship, physical and mental. However, these forms of extra-sensory perception do not come within the purview of this discussion.
Avadhi
Avadhi jñāna is a form of supernormal perception. It is pratyaksa, or direct perception, because the soul gets direct apprehension of the object without the help of the sense organs and the mind. In this, we apprehend objects which are beyond the reach of the sense organs and the mind. In this, we apprehend objects which are beyond the reach of the sense organs. However, in avadhi we perceive only such things as have form and shape.17 This can be compared with clairvoyance, which modern psychical research calls a form of extra-sensory perception. Things without form, like the soul and dharma, cannot be perceived by avadhi. Clairvoyance of this type differs with different individuals according to their capacity, developed by them through their merit. Owing to the varying degree of destruction and subsidence of the karmic veil, the individual can perceive supersensible objects in different degrees. The highest type of avadhi can perceive all objects having form. The Jainas interpret the capacity of perception in avadhi jñāna in terms of space and time. They have developed a technique of mathematical calculation of the subtleties of time and space. Regarding space, avadhi jñāna can extend over a space occupied by innumerable pradeśas of the size of the universe. With reference to time, it can perceive through innumerable points of time both past and future. Avadhi can perceive all modes of all things. But it cognizes only a part of the modes of things according to the degree of intensity of perception. The lowest type of avadhi can perceive an object occupying a very small fraction of space, e. g., the angula. Regarding capacity in terms of time, the lowest type of avadhi can last only a short time, a second. It cannot extend beyond a second. Similarly, it cannot know all the modes of objects. It can only cognize a part of the modes.18 Thus, avadhi, which
16 Broad (C. D.): Religion, Philosophy and Psychical Research, p. 29. 17 Tattvārthasūtra, I, 28. Rūpisuavadheh also Avasyaka Niryukati, 45, and Nandisūtra, 46, 18 Nandisutra, 16.
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