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ન્યાયકુસુમાંજલિ.
[gallyby ascetics only and that too by those who are wellversed in self-control. It is by means of this knowledge that they can read the thoughts passing in the minds of other beings. It deals with material objects only. It is again two fold : (1) Riju-mati : this arises from the straight-forwardness of man's mind, speech and body and consists in discerning and knowing the forms of thoughts in others' minds. (2) Vipula-mati : by this the finest Karmika activity in the minds of others can be read. It is finer and purer than Riju - mati.
The following are the chief characteristics that distinguish Manahparyaya-jnana from Avadhi-jnana.
(1) The former is purer and more refined than the latter.
. (2) The former is within the reach of human beings only and that too, of Samyamins, while the lattor can be acquired by any one.
Here it will not be out of place to consider the Jaina aspect of different kinds of knowledge. According to Jainism, knowledge is the distinguishing and the chief attribute of the soul. The more the obstruction to knowledge (the Inanavaraniya Karman) is removed, the greater is the knowledge the soul acquires. Thus it is clear that knowledge can be of various forms; all the same the Jainas generally sneak of five different kinds of knowledge. These are ( 1 ) Mati, (2) S’ruta ( 3 ) Avadhi, ( 4 ) Manahparyaya and ( 5 ) Kevala.
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