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A SOURCE-BOOK IN JAINA PHILOSOPHY
Deśāvadhi has been distinguished further into three types (a) jag. hanya deśāvadhi in which one can know only the smallest part of the finger. (b) utk rşța deśāvadhi the scope of the knowledge of the avadhi in this is the entire universe and (c) ajaghanya utk rşta deśāvadhi intuites the objects of the medium size neither of the highest nor of the minutest part.
Similarly, raramāvadhi also can be distinguished into three different types. But sarvävadhi is of one type. The uppermost limit of the intuition in this is the innumerable place-points beyond the scope of paramāvadhi. The scope of this is the entire universe. And it cannot intuite anything outside the universe as there is nothing outside the universe. Deśāvadhi is possible to be obtained by the beings in the four states of existence, but paramāvadhi and sarvavadhi are possible only for the munis. 2
Jinabhadragani ksamāśramaņa says that it is possible to study avadhijñāna with reference to the seven nikṣepas- dravya, kşetra, kāla, bhava, bhāva, sthāpanā and nāma.8
MANAHPARYAYA JÑANA Manaḥparyaya jñāna is possible for human beings only; and only the human beings who are self-controlled and who acquire merits get the manahparyayajñāna. In other words, only Śramaņas can acquire manaḥparyaya jñāna. The human beings who are without self-control Cannot possess manaḥparyayajñāna. Manahparyaya is telepathic expression. In this one experiences and cognises the mental states of others. This !view of manahparyaya based on the Jaina conception of the nature of the mind as material in content consisting minute and fine particles of matter called ma'ovar ganās. Due to the infinite modes of the formation of the mind one understands the mental states operating in the minds of others. 1 The measurement of extension is possible with the criterion of a
finger. 2 Tattvārthasāra, Amộtacandrasūri, p. 12. Gaņeśaprasad Varņi
granthamālā I. 3 Višeşāvašyaka bhāsya 4 Avagyaka niryukti 76.
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