________________
aggregate related to mind. It occupies the whole body. The Digambaras admit the heart as its abode and of the shape of a lotus with eight petals.' In simpler words the substantial or physical mind is nothing but substantive matter transformed into mental substance. The physical mind changes and takes various forms according to the impressions. Every idea puts some mark on it. some times it is very intense and some times not. The intensed ones may be so deep that they are visible on outer surface also. The face of angry man is reddened. His body trembles when the feeling not so intense or the though is merely of the nature of cognition. It is not externally visible. But it cannot escape from the physical mind; which catches the impression of every idea and feeling however feeble it may be. Thus physical mind in Jain philosophy is the interface for converting psychic mind's knowledge for use by material body and its components. Psychical mind however is mode of the soul in the state of deliberation. It is immaterial like soul and so beyond reach of Manah paryavajñāna."
According Mahābandha and Dhavalā. Mind reading is cognition of another's desire (jamina) memory (Smrti) Intellect (Mati), Deliberation (Cintā), Life (Jivita), Death (Maraņa), Gain (Lābha), Loss (Albha), Pleasure (Sukha), Pain (Dukha) the destruction of city (Nagarvināśa) the destruction of district (Deśavinasa) the destruction of a province (räjya apavimsa) etc. This accounts makes the distinction Avadhi and Manahparyāya in signification.
We have to decide whether Manahparyaya by nature, is a direct cognition or indirect one. By direct, we do not mean here subjective directness or independence from assistance of senses, but the objective presentation or direct apprehension. If it is a direct cognition we must confine its sphere of objectivity to physical mind only. Conceived ideas of prychic mind on no account can be presented directly. If it is indirect we must admit the conceived ideas as its object. The question of the object being material substance does not arise in this case. We can know the soul and other immaterial substances through inference i.e. indirectly.13
Since manahparyāya is an extrordinary capability, developed by higher order of ascetics, accompanied the spiritual purity, it is enumerated in the eight powers (labdhis) through yoga. The Majjhim nikāya proposes that if a bhikkhu desires to know others mind, he should be completely obsessive to the rules of conduct (śīla) restraint from sensual pleasures (Samana). Concentration and cognizance (vipaśyanā) and should stay in deserted houses. These practices are not particular for attaining the power of thought-reading only but, general conditions for all sorts of supernatural powers. Patanjali also describes the physical powers produced by the practice of yoga he states that by concentration on mind of other person one is able to know his mind. The object conceived by that mind is not perceived, because that is not the object of concentration.14 48
Arhat Vacana, 23 (4), 2011
