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From Jain point of view mind is an independent entity from that of a consciousness. It is also known as quasi-sense, as it is dependent on senses. The object of mind is not fixed as senses. It is capable of apprehending objects of all the sense organs, of all the periods of time. Like senses mind is divided into two varieties the physical mind (dravya Mana) and psychical mind (Bhāva mana). The physical mind is material, constituted of Manovarganā. It occupies the whole body. The Digambar (Jains) admit the heart as its abode; and of the shape of lotus with eight petals. The psychical mind (bhāvamana) is the power or activity of the self, resulting into various states of mental actions, this is mode of soul and so beyond the reach of imperfect (ordinary) cognition.
Jaina epistemology explains about three kinds of direct cognition out of which the second is known manahparyāya jñāna. It is been translated thought reading and more commonly as mind reading. Manahparyāyajñāna or Mind reading is a unique contribution of Jain Philosophy to the Indian thought. It is also called as manahparyava or manahparyaya. The terms paryava and paryaya express the sense of thought reading, Paryāya means modes of mind and the cognition of these modes of mind is called manahparyya jñāna as quoted in Viseśāvaśyaka Bhāsya. The Text runs as follows:
"pajjavānam pajjayam pajjāvo vā nānammi manaso vā tassa vā pajjādinnām manpajjvam nānamo
"Mind reading is to cognize state or mode or states or modes of mind" Mind reading is also been defined by Acārya Tulsi as "manodravyaparyāya Prakāśi manahparyayah." "Mind reading is the revealer of modes of mental substance.
Thus in simple terms it can be said manahparyāya is the cognition of objects thought of or contemplated by others. It uses the mind of others to know the objects being thought by them. Objects thought earlier or are being thought, or shall be thought in future can be the subject of manahparyāya jñāna, In other Indian philosophies too, as in Buddhism and yoga school, such kind of knowledge or cognition is possible as Majjhimnikāya of Suttapītaka describes certain rules of conduct to be observed by Bhikkhu if he desires some accomplishments, natural as well as supernatural. Amongst the supernatural powers the cognition of all varieies of mind is also referred but it does not indicate the objects conserved by the mind as the subject matter of that cognition.
In yoga philosophy too, it is explained that one can know of other's mind by concentrating on one's mental activities. As one can know one's own mind one can also know about other's mental conditions. Such a kind of cognition is known as “parcitta jñāna" he can know about the mental conditions and various emotions of him, i.e. anger greed etc. but cannot trace out the object of anger and the like.
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Arhat Vacana, 23 (4), 2011
