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अध्याय- १
clairvoyance - avadhijñāna, telepathy1 - manaḥparyayajñāna, and omniscience - kevalajñāna.
The term 'knowledge' is to be taken with each kind mentioned in the sutra - sensory knowledge, scriptural knowledge, clairvoyant knowledge, telepathic knowledge and perfect knowledge (omniscience). That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-ofknowledge are reflected upon, or just reflection, is sensory knowledge. Owing to the destruction-cum-subsidence (kṣayopasama) 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' (sutra 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 (manaḥparyaya). 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 (kṣayopaśama) alone of karmas of that kind. For instance we say, "Look at the moon in the sky". Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect knowledge (kevalajñāna). It also means 'without the help of anything else'. Perfect knowledge (kevalajñāna) is mentioned last as it is attained at the end. Telepathy (manaḥparyayajñāna) is mentioned close to it
1- The word 'telepathy' is rather inadequate to convey the true import of the phrase 'manaḥparyayajñāna'. 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 manaḥparyayajñāna. (see page 42).
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