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them is due to the fact that our real freedom has been robbed. Not only this, but we have lost faith in our right of freedom to know supersensuously. Parapsychology, a developing science, has taken the responsibility of re-establishing our sense of freedom by taking recourse to the scientific method of discovering and explaining the existence of the supersensuous knowledge. To return to our point, the Jainist view of Avadhi and Manaḥparyaya is comprised under supersensuous cognition. Our present purpose is to make an endeavour to represent these concepts of Avadhi and Manaḥparyaya as they have been described by the Jainist philosophers.
The Avadhi type of supersensuous cognition refers only to the knowledge of material objects along with that of the embodied souls. In other words, the scope of Avadhi Jñāna is simply the material objects in space and time together with the bodies of the souls. The nonmaterial objects like souls, space, time etc. are excluded from its extent and range. Thus it has a limited scope. Not all human beings are possessed of this type of knowledge, but only those who have striven to attain right faith etc. possess this.? This simply shows that both the house-holder and the saints are capable of attaining this type of super-sensuous cognition. Broadly speaking, the Avadhi Jnana admits of a twofold classification, namely, Deśāvadhi and Sarvāvadhi.' The former extends to only limited space and time as distinguished from the latter which extends to unlimited space and time. 10 Again, the Sarvāvadhi is the privilege of severely disciplined persons, whereas the Deśavadhi type of supersensuous knowledge can be present in both ordinary and disciplined persons alike. The latter may be classified into six kinds. 12 (1) Anugāmi—The Avadhi
Spiritual Awakening (Samyagdarśana) and Other Essays
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