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A SOURCE-BOOK IN JAINA PHILOSOPHY
objects, but this does not happen. In this case of the avadhijñāna, we can intuite objects having forms, but in the case of manah paryaya, we intuite the mental states. The objects of the mental states are known through inference and then because of this, the objects which have form and also formless can be known through manahparyaya by means of inference.1
Dis TWO TYPES OF MANAHPARYAYA
Manahparyāyajñāna has been distinguished into two types : (1) rjumati and (2) vipulamati. Vipulamati intuites subtle forms of mental states, while rjumati is not able to grasp the subtle forms.* Rijumati is temporary and it may last for sometime and vanish but vipulamati once obtained will continue atleast till the attainment of kevalajnana.s
THE OBJECT OF KNOWLEDGE OF MANAHPARYAYA
Manahparyayajñāna intuites different aspects of the knowedge from the points of view. i. e. dravya, kşetra, kāla and bhāva. (1) From the point of view of substance (dravya) manahporyaya intuites mental statge and events, through the manovarganas (fine particles of atoms constituting mind). (2) From the point of view of place (kşetra) the scope of the manahparyaya jñāna is restricted to the region, where the human beings live. (3) From the point of view of time (kāla) it intuites mental states for innumerable moments of time and it can extend
pto past and future. (4) From the point of view of nature (bhāva), it can intuite the infinite states of manovarganas.
AVADHI AND MANAHPARYAYA Avadhi and manahparyaya jñāna are both extra-sensory perceptions which the self can get directly without the help of the sense-organs and the mind. But both these forms of intuition are restricted to the cognition of objects having form. Therefore, they are incomplete and not perfect forms of cognition. They are vikala pratyakşas. But kevala jñāna is the complete and perfect. Therefore, it is sakalapratyakşa.
1 Jaina Darsana-Dr. Mohanlal Mehta. 2. Nandisutra, sūtra 31. 3 Ibid 31.
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