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CHAPTER ONE
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help of this type of cognition what is apprehended are the shapes of the manas engaged in thinking but not objects thought of.
Question : Is it then that the person possessed of manahparyāya-jñāna is altogether incapable of apprehending the objects thought of by a manas ?
Answer : No, he can certainly apprehend them but only later on and with the help of an inference.
Question : How is that ?
Answer : Just as an expert in psychology directly perceives the face or facial expressions of a person and on the basis of it makes inference as to the mental states or capacity of this person, similarly a person possessed of manahparyāya-jñāna directly perceives the states of manas belonging to a person and then as a result of constant practice is in a position to make inference to the effect. “This person has thought of such and such an object because his manas is associated with shapes that invariably appear when this object is thought of.”
Question : What is meant by rjumati and vipulamati ?
Answer : The type of manahparyāya which apprehends the general form of an object is rjumati that which apprehends its particular features is vipulamati.
Question : But if rjumati apprehends the general form of an object then it turns out to be a type of darśana. Why then treat it as a type of jñāna ?
Answer : When we say that rjumati apprehends the general form of an object we only mean that it apprehends the particular features of this object though not so many of them as does vipulamati.
The vipulamati type of manaḥparyaya is purer than the rjumati type inasmuch as it is in a position to clearly apprehend the subtler and more numerous particular features of an object than is the latter. Besides, another difference between the two is that the latter type when once produced can possibly take leave of the being concerned but not so the former type; for the former
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