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Jaina-Tarka-Bhāşa
the minds of others. ViBhā (814), however, holds that it is the mind-substance which is directly known by the telepathy and the objects, thought by the mind, are known only through inference. Tasovijaya has followed this latter tradition, which, according to Pt. Kailashchandraji, is the Svetāmbara tradition. Vibhā (814) argues that the objects, thought by the mind can be either material or non-material. Now non-material objects cannot be directly known by one who is not omniscient. Hence the objects, thought by the mind, can be known only indirectly and not directly. Akalanka, however, criticises this position (RājaVa. 1.23.6-7) by saying that telepathy, being a case of pratyakşa, should not depend on the sense-organs and the mind, and, therefore, cannot include inference.
P.8 L.10. Pūjyapāda holds (SarSi. 1.24) that vipulamati knows lesser objects in number but with a greater lucidity. Vipulamati is infallible and is possessed by one who is ascending the spiritual ladder, while șjumati can falter and is possessed by one who is falling down.
Telepathy is possessed only by the human beings, born in the karmabhūmis (lands of the birth of Tirtha vikaras) and possessed of right faith, self-control, and freedom from passion.
P. 8. L 15. This definition of pure knowledge is the one accepted by almost all the Jaina thinkers and yet this does not seem to be the original concept of omniscience. In the Acārānga (1.3.4) a sentence which says ‘one who knows one knows all, and one who knows all knows one' occurs. This has been quoted in support of the concept of omniscience, as presented in our text and in other Jaina texts. (e.g. see Tatia, Studies in Jaina Philosophy, p.70. Also Syadvādamañjari, I) Pandita Sukhalalji has, however, correctly pointed out that if we keep the context in mind, this sentence hardly implies knowledge of all substance with all modes (Darśana aura cintana, p. 555). This sentence simply means that one who knows the one root-cause of all evils, viz., passion, knows all its varieties viz. anger, pride, greed and deceitfulness. It is clear from the following sentence, which says 'one who controls one controls many and one who controls many controls one.' The conclusive portion of this topic also says that one who knows anger knows pride, one who knows pride
