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Manah Paryaya is divided into two types 1. Rjumati and 2. Vipulamati.
Rjumati knows the present thoughts and thieir objects in general and simple terms only. It is further classified into mind, body, and speech. It can disappear also after its origination.
Vipulamati knows complete details of the thoughts and their objects of a person with complicated mind also. It knows all thoughts of past, present, future as well as those partially thought.
The difference between the two is not of quality but that of degree. Vipulamati apprehends the objects more minutely than rjumati Secondly, it is infallible while the latter is subject to fall or disappearance.5 Jina bhadra holds rjumati and vipulamati differ from each other in respect of subject matter also. rjumati apprehends an object in its simple form vipulamati cognizes the same with more particulars for instance, in apprehension of a mind one can know the cause of thought by vipulamati manahparyaya.
In terms of modern psychology we can say that rjumati is competent to apprehend the conscious mind only Vipulamati is competent to map subconscious and unconscious mind also. The question is how the physical mind is perceived. It is beyond the reach of senses therefore. If its function is confined to the conceived objects there is no cognition to perceive the mind substance. The alternative that it can be left unperceived also is unthinkable. Because without the perfection of physical mind the conceived ideas cannot be cognized. Akalamka explains away this difficulty by accepting the mind substance also as the object of Manahparyāya in its first stage, the subsequent stage being the cognition of conceived objects. One is direct, while the other is indirect but both constitute one cognition. But the present proves that the process of Jinabhadra seems to be more scientific as it is based on mapping of the objects and then inferring about them.
Therefore it can be concluded that the concept of Mahahparyāya jñāna or mind reading of Jainism possess in itself a unique explanation. The uniqueness of mind reading from other philosophical school lies in the process of reading mind. It holds that reading other mind is not only subjectively done but constitutes objective mapping as explained by Jinabhadra. Thus the process of mind reading can be traced as follows:
* The thinker thinks of an object.
* The mental substance of thinker takes the form of an object i.e. it produces objective maps.
* The reader cognizes the maps or figures of mental substance of thinker.
* Depending on the details of mental substance, the reader infers about the object thought by the thinker. Arhat Vacana, 23 (4), 2011
