Verse 1.23 - Two kinds of telepathy (manaḥparyayajñāna)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.23:

ऋजुविपुलमती मनःपर्ययः ॥ १.२३ ॥

ṛjuvipulamatī manaḥparyayaḥ || 1.23 ||

The two kinds of telepathy (manaḥparyayajñāna) are ṛjumati and vipulamati. (23)

Hindi Anvayarth:

अन्वयार्थ: [मनःपर्ययः] मनःपर्ययज्ञान [ऋजुमतिविपुलमतिः] ऋजुमति और विपुलमति दो प्रकार का है।

Anvayartha: [manahparyayah] manahparyayajnana [rijumativipulamatih] rijumati aura vipulamati do prakara ka hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

Clairvoyant-knowledge (avadhijñāna) has been explained. Now telepathy (manaḥparyayajñāna) should be described. Hence, with the intention of giving out its marks and subdivisions, this sūtra is composed.

The word ‘ṛju’ means produced and straight. Whereby is it produced? It is produced by the knowledge of objects of speech, body and mind located in the minds of others. He who has straight telepathy is called ṛjumati. ‘Vipula’ means not produced and curved or winding. How is it not produced? It is not produced by the knowledge of objects of speech, body and mind in the minds of others. He who has complex telepathy is called vipulamati. Thus, telepathy is of two kinds–ṛjumati and vipulamati.

Now that the divisions of telepathy have been mentioned, it must be defined. Telepathy is that knowledge which knows the objects thought of by the minds of others, owing to the destruction-cum-subsidence (kṣayopaśama) of energy-obstructing (viryāntarāya) and telepathy-knowlege-obscuring (manaḥparyaya jñānāvaraņa) karmas and depending on the attainment of name-karmas (nāmakarma) of limbs and minor limbs (aṅgopāṅga). It may be argued that it is sensory knowledge (matijñāna) only since it happens in the mind (mana). This has already been refuted. The mind is merely for reference as the background. The object located in the mind of another is ascertained by this knowledge. So the mind is intended only as a background.

Of these two varieties, ṛjumati can extend from two or three births of oneself and of others, up to a maximum of seven or eight past or future births. It can extend in space from one gavyūti (a measure of length = 2 krośa) up to one yojana (a measure of length = 4 krośa) but not beyond it. The latter–vipulamati–can extend from seven or eight births up to innumerable births in the past and in the future. In space it can extend from one yojana up to the entire abode of human beings (i.e., up to the mountain range of Mānuśottara) and not beyond that.