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secured by human beings as well as five-sensed sub-human beings after destruction-cum-subsidence of the relevant kärmic veil (Kṣayopasama-nimitta ).112 Only the forms having shapes (rupin) can be known by avadhijñana.118 The formless, such as soul (jiva, dharma ( principle of motion), adharma (principle of rest). kasa (space), and Kala (time) are not within its scope of perception. It can penetrate infinite. number of cycles, both past and furure.
Manahparyya jana reveals the thoughts of human beings. It is of two kinds, viz. rjumati ( simple direct or mental knowledge) and vipulamati ( complex direct or mental knowledge). Umäsvāmi distinguishes them on the ground that the latter is purer and everlasting, while the former has less purity and infallibility.11 Pujyapada,115 and Akalanka116 support his view. But Jinabhadra is of somewhat different view viz. that manaḥparyaya jñāna knows the states of mind directly by intuition, but the external objects thought of by the mind can only be inferred.117 Later Acaryas followed both these views.
Umasvami makes a distinction between avadhi and manahparyaya. He says that (i) the former is less pure than the latter, (ii) the former can extend to the whole universe, while the latter is limited to the centre of the middle world. (iii) The first can be secured by all beings possessed of mind; while the other only by saints having supernatural powers, and (iv) the subject matter of the first is gross, while that of the latter is very subtle. Rut Siddhasena Divakara does not recognise any distinction between avadhi and manah paryaya, since "subhuman organisms possessed of two or more sense-organs are also found to strive by means of attraction and repulsion, and thus are possessed of minds and as such it will be proper to extend the scope of manahparyaya to the minds or the objects of the minds of them as well, or otherwise it will be improper to postulate manaḥparyaya as a separate category of knowledge.118 It can however, be considered a specific type of Avadhijñāna.
