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Niyamasāra
नियमसार
EXPLANATORY NOTE Ācārya Umāsvāmi's Tattvārthasūtra: मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम् ॥१-९॥ मतिज्ञान, श्रुतज्ञान, अवधिज्ञान, मन:पर्ययज्ञान और केवलज्ञान - ये पाँच ज्ञान हैं।
Knowledge is of five kinds: sensory-knowledge - matijñāna, scriptural-knowledge – śrutajñāna, clairvoyance - avadhijñāna, telepathyl - manahparyaya-jñāna, and omniscience - kevalajñāna.
That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-of-knowledge are reflected upon, or just reflection, is sensory knowledge. Owing to the destruction-cum-subsidence (ksayopasama) of karmas which obscure scriptural-knowledge, that, which hears, or through which the ascertained objects are heard, or just hearing, is scriptural knowledge. These two are mentioned side by side, as these are governed by the relation of cause-and-effect. This is mentioned later, ‘Scriptural knowledge is preceded by sensory knowledge' (Tattvārthasūtra, 1-20). The next kind of knowledge is called clairvoyance (avadhi) as it ascertains matter in downward range or knows objects within limits. Ascertaining the objects located in another's mind (mana) is telepathy (manahparyaya). Now is telepathy not sensory knowledge? No. Mind (mana) is merely relative; mind (mana) is merely spoken of with reference to one's own and another's mind. Telepathy (manaḥparyaya) works on the strength of destruction-cum-subsidence (kşayopaśama) alone of karmas of that kind. For instance we say,
1- The word 'telepathy' is rather inadequate to convey the true import of the phrase 'manahparyayajñāna'. Still, it has been used most reluctantly as there is no equivalent word in the English language that can represent the extraordinary power and scope of manahparyayajñāna.
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