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JIVA OR THE THEORY OF SOUL
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In point of space, his intuition extends over a space that could be occupied by a countless number of space-units. As regards time, it penetrates countless number of cycles, both past and future. As regards modes, it can know an infinite number of them (things.)12
Manah-paryāya jñāna is knowledge of the thoughts of others. It is called telepathy. It is limited to the abode of human beings, is due to merit and is possessed by one having character (that is, a person who is a homeless ascetic).13 Pūjyapāda Devanandi defines it : “Due to its association with the manas (mind), the object of the manas (mind) of others is called manas and the paryāyam (“knowledge of that object) is manaḥparyāya. It is not a Matijñāna because the mind is only an inactive background and does
ake any contribution (in such knowledge). It is exclusively due to the potency of destruction-cum-subsidence although it is designed by means of the manas of oneself or of another (on account of the association wtth it.) The case is on par with the usage in the proposition behold the moon in the sky in which the moon is pointed out by means of the sky'14
Manah-paryāyajñāna is of two kinds : rjumati and vipula mati.15 The former refers to the thoughts and feelings of others or in one's own mind while the latter means knowledge of the thoughts and feelings of others whether present now or relating to the past or future time. The state of the soul on the destruction-cum-subsidence of the karmic veil covering telepathy is purity. The excellence of telepathy depends upon the extent of purity and absence from fall. Vipulamati is purer than rjumati with regard to the object (subject matter), space, time, nature and condition.
The difference between telepathy fand clairvoyance is with regard to purity, space, knower and objects. 16 Telepathy is purer than clairvoyance with regard to all the aforesaid matters. Telepathy arises in the case of ascetics who are possessed of high conduct and who have progressed from the seventh stage of
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