Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 384

A SOURCE-BOOK IN JAINA PHILOSOPHY
363
view of substance of knowledge and sādika from the point of view of its modes.
That knowledge which comes to an end is called saparyavasita. And that which cannot be destroyed and which is eternal is called aparyavasita śrutajñāna. In this distinction also the criteria of points of view of substance and modes is operative.
That śrutajñāna which is comprised of the similarity of teaching is called gamikaśruta and that in which there is no harmony and similarity is called agamika śruta. We have already explained the distinction between the angapravişta and the angabāhya śruta.
MATIJÑANA AND ŚRUTAJÑANA It is necessary to understand the relation between matijñāna and śrutajñāna in certain respects. Every empirical individuals (saṁsārī jivas) has mati and śrutajñānas. But the question is regarding the upper limit of the possession of these two forms of knowledge in an individual. A question has been raised whether on the attainment of the kevalajñāna, there still remains matijñana and does srutajñana operative. On this question, there is a controversy. Some Jaina scholars say that on the attainment of the kevalajñāna (omniscience), there is no place for mati and śrutajñāna, because (1) mati and śrutajñāna are obtained due to partial destruction and subsidence of the jñānāvaraniyakarma, and (2) in the case of the kevalajñāna all the four karmas have been destroyed. But some other scholars maintain that on the attainment of the kevalajñāna the matijñāna and śrutajñāna are not
ted. They are still present and operative although the effect is negligible and unascertainable. Just as in the bright sunshine, the light of the stars and the planet is not clearly visible and is dim because it is merged in the light of the sun. So also, the effect of the matijñāna and the śrutajñana are not discernible in the light of the kevaljñāna. The second view appears to be consistent with Jaina stand point.1
Śrutajñāna is described as the knowledge accompanied by the expression in words and significant with meaning. Matijñāna is know
1 Mohanlal Mehta : Jaina darśana, p. 229.