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(193) or trace is not psychological in nature. pacities developed by them through It is a species of cognition. It is, we may merit (spiritual discipline). Owing to say, of the nature of mental disposition. the varying degrees of destruction and Upādhyāya Yashovijayaji seems to subsidence of the karmic veil, there is reserve the term Samskāra for psy
acorresponding variation in the degrees chological traces only; hence he states
of remoteness-spatial and temporal-of
the objects to be grasped by a type of that samskāra or vā sanā should not be considered to be of the nature of
avadhi-jmā na. The highest type of cognition.
avadhi-j ma na can know a material thing Preto R48 - Transcendental per
that may be anywhere in the universe
(Loka) and that might have taken place ception; The transcendental percep
at any time in the past or might take tions-which are due to the special ca
place at any time in the future. It grasps pacity of a soul and which require no media in the form of sense-organs and
a material thing lying anywhere in the
universe but not beyond the universe mind - are of three types, viz. avadhi
because material things are not there jiāna, Manahparyaya-jwāna and
beyond the universe, that is, in the space Kevalaj māna. According to the Jainas,
outside the universe (alokākā sa). It asoul is inherently capable of cognising
can not perceive all the modes of all the all the things along with all their char
thingsmaterial and otherwise not all the acteristics however remote in time and
modes of all material things but only place any of these things might be. It
some modes of all the material things. is only because of the karmic veil that this capacity is obscured. But it is quite
The lowest type of avadhi-jiāna expossible that though the veil of karma
tends to a very small fraction of space
and knows the material things that fall is not completely removed, the rel
within that much space. As regards time evant knowledge-obscuring karma is
it can penetrate only a short layer of it, removed. Such removal may be by degrees. And corresponding to the
second-rather less than a second. It can degree of the removal of karma, the
perceive only a few modes of the madegree of supernormal perception also
terial thing that happens to be its object. varies. Omniscience arises when there
On the whole avadhi-jwāna is divided is complete destruction of the obscur- into six types; for the details thereofone ing veil. But when the destruction-and- may refer to Rājvārtika 1.224. subsidence of this veil is of a lower 71: puust - Mind, according to degree two other varieties of transcen- - Jainas, isamaterial substance. Its modes dental perception make their appear- are its different changing states running ance.
parallel to the acts of thought. Every अवधिज्ञान - In avadhi one perceives state of our mind is a particular mode of such things as have a form, that is, the mind substance. As our states of material objects. This facully differs in thought change, the mind also changes scope and durability in different indi- correspondingly. Thus every mode of viduals on account of the different ca- thought is appropriately reflected in the
| SR No. | 016127 |
| Book Title | Sudha Sagar Hindi English Jaina Dictionary |
| Original Sutra Author | N/A |
| Author | Rameshchandra Jain |
| Publisher | Gyansagar Vagarth Vimarsh Kendra Byavar |
| Publication Year | 1999 |
| Total Pages | 404 |
| Language | English, Hindi |
| Classification | Dictionary & Dictionary |
| File Size | 38 MB |