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EXTRA-SENSORY PERCEPTION
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a particular mode of the mind-substance. The direct cognition of these modes of the mind-substance is called telepathy. A person possessing the faculty of telepathy can directly cognise the states of our thought. This cognition of the states of thought is nothing but a direct perception of the modes of the stuff of which the mind is made up. Now, as regards the general nature of telepathy as the direct cognition of the various states of thought, the Jaina thinkers are unanimous. But regarding the knowledge of the external objects of thought, they are not in a unanimity. We shall record this fact in the course of our discussion.
Telepathy perceives the objects thought by the minds of different persons. It is confined to the plane of human beings. Its emergence is conditioned by a particular capacity possessed by one having a particular mode of right conduct. The faculty of telepathy is not acquired by an ordinary person. It is conditioned by a strict mental and physical discipline. The Jaina doctrine of karma prescribes a definite course of character that is essential in acquiring the capacity to cognise the contents of the different states of minds. The person possessing the faculty of telepathy is necessarily a homeless ascetic. His character must be of a higher type. Such conditions are not set down in the case of clairvoyance. The faculty of telepathy is far more superior to that of clairvoyance. The Jaina thinkers recognize two varieties of telepathy: rjumati and vipulamati. The latter is purer and everlasting, i.e., lasts up to the dawn of omniscience, whereas the former is less pure and sometimes trembles, too." The latter perceives less number of objects than the former but cognises them more vividly. It is only one who is at the upward stage of spiritual advancement, is possessed of the latter, whereas the former is possessed by one who is sure to descend the spiritual ladder. The latter is more lucid than the former.3 One possessed of telepathy perceives only a part of the objects of clairvoyance directly, since the mind is a portion of the whole material world. But he knows a greater number of states of the
1 Āvaśyaka-niryukti, 76. 2 Visa ddhyapratioặtab vãi tadc5ejah
Tattvārtha-sūtra, I, 25. 3 Apratipătenāpi vipulamatirviśıştaḥ...
Sarvārtha-siddhi, I, 24.
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