Avadhi-jñāna (Clairvoyance)

Avadhi-jñāna is a sort of direct and immediate, extra sensory perception. It is the type of instuition dependent on the self alone and takes stock of material substances as its objects^[1] even at a distance of time or space which is subtle or gross, obstructed or unobstructed, near or far, without the medium of sense and mind.^[2] According to Apte and Sanskrit English Dictionary the term ‘avadhi’ is used in the sense of ‘Application, Attention, and Limit’.^[3] In this knowledge there is limitation in the cognition relation to Dravya (substance), Kṣetra (space), Kāla (time), Bhāva (modes).^[4]

Subject Matter of Avadhi-Jñāna

According to Jain scriptures, an avadhijñāni can intuit only those things which are with shape or form. (When) Gautam Swāmi asked to Lord Mahāvīra that ‘how much is known through avadhi-jñāna?’ replied Lord Mahāvira:

In short the subject matter of avadhi-jñāna is of four types:

1) From the point of substance it can intuit minimum infinite objects and maximum all the corporeal objects.

2) From point of space, at minimum level, it can cognize innumerable aṅgula and at maximum level it can cognize innumerable cosmos.

3) From point of time, it can intuit innumerable unit of āvalikā, maximum an area equal to innumerable progressive and regressive cycles.

4) From mode point of view, at minimum level, it can cognize infinite modes of substance and at maximum level it cognizes infinite modes, an area equal to innumerable cosmos in supra cosmos.^[5] But still cannot know all the modes.^[6]

Types of Avadhi-jñāna

Complete and perfect knowledge has no division. Kṣayopaśama is imperfect, incomplete and with division. Avadhi-jñāna is attained by kṣayopaśama of avadhi-jñānavaraṇīya karma and the rise of kevala-jñānāvaraṇīya karma^[7]. Therefore we can find many gradations or classifications of avadhi-jñāna. Based on the factors of its cause of attainment, avadhi-jñāna is divided into two types’^[8] viz. bhavapratyāyika avadhi jñāna and kṣayopaśamika avadhi jñāna.

The avadhi-jñāna which is naturally by birth is bhava pratyayika avadhi-jñāna. This type of avadhi-jñāna is found in hellish and heavenly beings. The avadhi-jñāna which is attained or caused by the subsidence-cum-destruction of relevant avadhijñānāvaraṇīya karma is kṣayopaśamika avadhi-jñāna. This is attained in human and sub-human beings i.e. animal life. The mystic aspirant attains kṣayopaśamika avadhi jñāna by the right world view and practice of vows such as anuvrat i.e. small vows or mahāvrata i.e. great vows etc. and by destruction-cum-subsidence of relevant avadhijñānāvaraṇīya karma.

Nandī Sūtra^[9] describes six types of avadhijñānā that are possible in the case of aspirant. They are:

1. Ananugamika^[10]: that is confined to particular place, which does not follow the knower or the possessor of the knowledge.

2. Anugamika: That which follows the owner even if he leaves the place of its birth. This is again sub divided into two^[11] : Antagata and Madhyagata

3. Hiyamāna^[12]: that which after origination, śrinks gradually and then ends up or disappears totally is hiyamana avadhi-jñāna.

4. Vardhamāna^[13]: that which gradually increases in the scope of knowing capacity after its attainment is vardhamāna avadhi-jñāna.

5. Pratipāti^[14]: that which does not last long, vanishes after sometime of its origin is called Pratipāti avadhi-jñāna.

6. Apratipāti^[15]: that which lasts long and does not vanishes until one attains kevala-jñāna is apratipāti avadhi-jñāna.

With reference to spatial extension of the object cognized, Ācārya Akalanka divides avadhi-jñāna into three types:

1. Deśāvadhi,
2. Paramāvadhi,
3. Sarvāvadhi.

Deśāvadhi is possible in all the four forms of life but in human form it is acquired by saints and Sarvāvadhi and Paramāvadhi are possible only in monks in their last incarnations^[16]. It is Paramāvadhi that results into Kevala-jñāna.^[17]

Footnotes and references:

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[1]:

Illuminator of Jaina Tenents, 2.25“ātmamātrāpekṣam̍ rūpidravya magocaraḥmavadih”

[2]:

Sādhvī Śrutyaśā, Jñāna Mimāṃsā, Jaina Vishva Bharati, Ladnun, 1999 , p. 259.

[3]:

Apte Sanskrit-English Dictionary, Editor-in-Chief P. K. Gode and C.G. Karve, Assisting Board of Editors K.V. Abhyankar, M.D. Sathe, V.C. Rahukar, D.G.Padhye, Prasad Prakashan Poona, 1957, Vol.1, p. 246

[4]:

Jñāna Mimāṃsā, p. 259.

[5]:

Bhagavaī (Part 3), 8.186.

[6]:

The Jaina concieves infinity with infinite Gradation

[7]:

Nandī Sūtra, Verse 2.8.

[8]:

Ibid, Verse 2.7. “ohināṇapaccākkhaṃ duvihaṃ paṇṇattam̍, tam̍jahā-bhavapaccaiyam̍ ca khaovasamiyaṃ ca”.

[9]:

Ibid , Verse 9.

[10]:

Ibid, Verse 2.17.

[11]:

Nandī Sūtra, Verse 2.10.

[12]:

Ibid, Verse 19.

[13]:

Ibid, Verse 18.

[14]:

Ibid, Verse 20.

[15]:

Ibid, Verse 21.

[16]:

Gommaṭsāra (Jīva kāṇḍa), Gāthā, 373.

[17]:

Jaina Epistemology, p. 349.