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CONCLUSIÓN
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as a form of avadhi, although in psychometry the sense organs and the mind do play their part.
Manahparyāya is cognition of the mental states of others. A certain physical and mental discipline is necessary for acquiring this experience. It is only possible for human beings of character, especially for homeless ascetics. The conditions for the possession of manahparyāya are that (i) the human being must have fully developed sense-organs and a fully developed personality; (ii) he must possess the right attitude; and (iii) he must be self-controlled and possess extra-ordinary power. Siddhasena Divākara is inclined to extend the scope of manahparyāya to lower animals possessing two or more sense organs. In this connection we may mention Dr. Rhine's view that it is possible to find instances of the possibility of such perception in the case of lower animals, especially the vertebrates. But the traditional Jaina view does not accept such a possibility. Two varieties of manahparyāya-rjumati and vipulamati-have been recognized. Manahparyāya may be compared to telepathy.
The Jaina analysis of avadhi and manahparyāya shows that avadhi may be called paranormal while manahparyāya supernormal cognition. Avadhi is possible even for lower animals and beings residing in hell, while man has to acquire it. But only gifted human beings possess manahparyāya. Even the gods residing in heaven may not possess it.
In the West, interest in extra-sensory perception is increasing. It is being investigated on an experimental basis since the establishment of the Society for Psychical Research. The Duke University is foremost in this respect. Psychologists like McDougall have said that extra-sensory perception like clairvoyance and telepathy seems also in a fair way established. Dr. Rhine has done good work in extra-sensory perception, Prof. Myers cites many instances of telepathic intuition,
Kevala is the highest form of experience. It is omniscience. It is pure consciousness. It intuits all substances and modes. Nothing remains to be known in omniscience. The Jaina view of omniscience may be compared to the Nyāya view of divine knowledge and the Yoga theory of divine perception, although the Jajna emphasis is on the individual soul.
It is difficult to establish the possibility of omniscience on the basis of empirical methods of investigation which psychology and the empirical sciences follow. However, its logical possibility cannot be denied.
The Journey of the Soul
The Jainas believe that the soul has an inherent capacity for self-realization. The realization of the self is a realization of the transcendental self and not of the empirical self. The soul has the tendency to free itself from the wheel of saṁsāra, but this tendency is obscured by the
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