________________
Jñāna which accompanies the individual in the next birth, just as light accompanies the sun. (2) Ananugāmi -- that which does not accompany the individual in the next birth. (3) Vardhamāna — that which increases in extensity owing to the increase in the purity of right faith etc. (4) Hiyamāna – that which decreases in extensity owing to decrease in the purity of right faith etc. (5) Avasthita— that which is steadfast, i.e., without any increase or decrease till death or the attainment of omniscience. (6) Anavasthita— that which is unsteady i.e. increases or decreases during the life time. All this classification shows that the different individuals differ in regard to their extensity and durability of Avadhi Jñāna. It is of capital importance to note that the Deśāvadhi type of cognition may disappear at any time, and consequently this means that the individual who is showing the presence of Avadhi at one time may show its absence at some other tirne. However the Sarvāvadhi type of cognition is incapable of parting with the individual. Recent parapsychological researches do support the different types of the Deśāvadhi Uñāna.
The Manaḥparyaya type of supersensuous cognition is concerned with the knowledge of the material objects thought of by the minds of other people. In other words it cognises the material objects thought of by the minds of others; the very nature of this type of knowledge signifies that it is to be without the help of the sense organs. Another interpretation of Manaḥparyaya is that it knows only the mental states like thoughts and ideas of others directly.14 Thus according to the former interpretation the man possessing the Manaḥparyaya Jñāna can cognise mental states as well as the nature of material objects thought of by the minds of
148
Spiritual Awakening (Samyagdarśana) and Other Essays
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
