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Epistemology of Jainas
Mahabandha1 explains the difference in another way. It holds that Ṛjumati cognizes the objects which have come into mind distinctly. The objects that are half-conceived or to be conceived in future are not apprehended by it. While Vipulamati apprehends all of them.
According to Akalanka1 Rju means formed (nirvartita) by the knowledge of the object lying in others' mind or simple. He incorporates the view of Mahabandha by the first condition and that of Niryukti by the second. Rjumati is fomed by the cognition of the object lying in others mind. This object has three types of mind, speech or physical activity. A person conceives an object distinctly in his mind, utters a speech in clear tone or moves his body with some specific purpose; but forgets it in the course of time. He cannot recall them to his mind. Ṛjumati knows those objects or acts and can say that such and such object was conceived, spoken or expressed in some physical act. Thus Ṛjumati apprehends the desire, memory, anxiety about life or death, pleasure, pain etc. existing in others mind. But, the contents must be clearly formed in the mind, speech or body, as the case may be. Vipulamati does not wait for clear formation of the concepts. It is so sharp that it apprehends the concepts which are not fully formed or are yet to be formed. Moreover, it apprehends them more minutely.
It should be observed here that the text of Mababandha is read as "Vattamānāṇam" (Sk. vyaktamanasam) as well as 'Vaṭṭamāṇānam' (Sk. vartamānānām). Akalanka follows the first reading and interprets it as the persons who have formed the idea clearly. The second reading means the object which is already present in the mind. According to this interpretation Rjumati does not apprehend the objects which have slipped from memory or would be coming to mind in future.
In the terms of modern psychology we can say that Rjumati apprehends the conscious mind only. Vipulamat is competent to apprehend the subconscious and unconscious minds also.
1. Tattvärtha Rajavartika p. 58
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