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Critique of Knowledge
101
analogous to such a description of the qualifications of the human beings possessing Manaḥparyāya. Siddhasena Divākara says that lower organisms possessing two or more sense organs are also found to possess Manahparyāya. But the traditional Jaina view does not accept the possibility of Manaḥparyāya in the case of lower animals. Rhine says that it is possible to find instances of the possibility of such perceptions in the case of lower animals especially the higher vertebrates. Several experiments have been carried in this connection and several instances have been quoted. 106
The Sthanānga recognises two varieties of Manahparyāya as rjumati and vipulamati.106 Umāsvāti makes a similar distinction.107 He says that Rjumati is less pure and it sometimes falters. Vipulamati is purer and more lasting. It lasts upto the rise of omniscience. We also get such a description in the Pancāstikā yasära.108 Rjumati gives a straight and direct intuition of the thoughts of others, while in Vipulamati the process of knowing the ideas of others is manifested in an irregular way. Pājyapada describes the nature of Manahparyāya as the intuition or objects of the activities of the sense organs of speech, body and mind.109 He says that Vipulamati knows less number of objects than Rjumati, but whatever it knows it knows perfectly and vividly. Vipulamati is more penetrating and it is more lucid than Rjumati. Rjumati falters. One who is at the upward stage of spiritual development has acquired Vipulamati while one who is sure to descend in the spiritual development gets the Rjumati Manahparyāya.10
In the West the phenomena of extra-sensory perception like clairvoyance, telepathy, precognition and mediumship
105. Extra Sensory Perception by J. B. Rhine, p. 177. 106, Shãnanga, 72 107. Tattvårtha Sūtra I, 25 and its commentary. 108. Pancāstikāyasära 45. 109, Sarvarthasiddhi on Tattvårthasütra 1, 25. 110. Studies in Jaina Philosophy by Nathmal Tatia. p. 68.
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