________________
66
EPISTEMOLOGY OF THE AGAMAS
[CH.
homeless ascetic). The Sthānanga recognizes two varieties of it viz. rjumati and vipulamati.? Umāsvāti distinguishes the former from the latter on the ground that the latter is purer and everlasting that is, lasts up to the dawn of omniscience), while the former is less pure and sometimes falters too.3 Distinguishing between avadhi and manahparyāya, Umāsväti says 'One possessed of manahparyāya knows only an infinitesimal part of the objects of avadhi. He knows a greater number of states of the material objects that form the contents of the invisible thinking process of the mind and are situated in the region inhabited by human beings.'4 According to him also, thus, it is the material objects and their states, thought of by the mind of others, that are intuited by manahparyāya.5 The mind undergoes a process of change while thinking, and the objective contents of this process are intuited by the manaḥparyāya. Jinabhadra, however, says that one possessed of such knowledge intuits the states of the mind-substance directly, but knows the external objects thought of by the mind only by way of inference. The Byhadurtti argues: 'A thinker may think of a material as well as a non-material object (e.g. a cognition). But it is not possible for one who is not omniscient to intuit directly a nonmaterial object. And, therefore, it follows that one possessed of manah paryāyā knows the object thought of (by others) only by way of inference.”? Pūjyapāda Devanandi, however, holds a different view. Defining manahparyāya he says: “Due to its association with the manas (mind), the object of the manas (mind) of others is called manas and the paryayanam ‘knowledge of that (object) is manahparyāya. It is not a mati-jñāna because the mind is only an inactive background and does not make any contribution in such knowledge). It is exclusively due to the potency of destruction-cum-subsidence, although it is designated by means of the manas of oneself or of another on account of its association with it). The case is on a par with the usage in the proposition 'Behold the moon in the sky' in which the moon is
1 maņapajjava-nāņam puņa jaņa-maņa-pari-cintiyattha-pāyadanam
māņusa-khitta nibaddham guna-paccaiyam carittavao.-ĀNir, 76. 2 SthSū, 71.
3 See TSūBh on I. 25 and the sīkā. 4 avadhi-jñāna-visayasyã 'nantabhāgam manaḥparyāya-jñānī jānīte, rūpidravyāņi manorahasya-vicāragatani ca mānuşa-ksetra-paryāpannāni viếuddhatarāņi ceti.-TSūBh on I. 29.
5 The commentator Siddhasenagamin, however, interprets Umāsvāti in the light of Jinabhadra's conception of manahparyāya as intuiting the mental modes and knowing the objects thought of by the mind by means of inference. See Tikā on TSūBh, I. 24.
6 teņāvabhāsie uņa jāņai bajjhe 'ņumāņeņam-Vibh, 814.
7 cintako hi mūrtam amūrtam ca vastu cinta yet. na ca chadmastho 'mūrtam sākşāt paśyati, tato jñāyate anumānād eva cintanīyar vastv avagacchati. Brhadvytti on Vibh, 814.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
