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A SOURCE-BOOK IN JAINA PHILOSOPHY
371
Avadhi and manaḥparyaya can be distinguished from each other on the basis of the clarity (visuddhi). The criterian of clarity (visuddha) is,here, not concerned with any inadequacy. But it has reference to the intensity of experience, and the subtlety of cognitive forms. Manahparyaya intuites the mental states and events of other individuals. The distinctions between the two forms of direct cognition can be presented in the form of an analogy. A physician knows and treats the patient in general. He is the doctor, which cures the diseases of whole body. But there are doctors who are specialists as of eye, ear, heart etc., the different parts of the whole body. In both types of the physicians there is a difference of generality & speciality. Similarly, avadhi and manahprayaya have the distinction of subtelty, and un-subtlety of perception. Manahparyaya intuites the objects in its subtlety. While avadhijñāna gets a less subtle congnition of the objects. With reference to the kşetra, avadhijñāna can intuite the objects from the minutest part of the finger in the entire cosmos. While manaḥparyaya is restricted to the human abode only. Avadhijñāna is possible for obtaining in all the four states of existence. But manaḥparyaya is restricted to the human being of self-controlled character. The scope of Avadhijñāna is to intuite the objects having form and not all of its modes. But the manahparyayajñāna intuites mental states which are based on the finest particles of matter constituing mind.
KEVALAJÑANA (OMNISCIENCE) 1. Kevalajñāna is direct cognition of everything in the universe. It has a reference to the knowledge which cognises without the help of sense-organs and the mind. The self intuites everything without the help of the sense-organs and the mind.1 With the destruction of the jñānāvaraniya karma (knowedge obscuring karma) all distinctions disappear. And it is not necessary to have mind and sensory-organs as instruments for gaining the knowledge.
According to the Jainas the soul in its pure form is pure consci
1 (a) Viseşāvasyakabhāşya.
(b) Viseşāvasyakabhāşya vrtti 84
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