Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

Page 213

Metaphysics, Ethics and Spiritual Development
185
seeing or grasping, through eyes, of merely signs or gestures is simply a visual perception having its four gradual stages. But the understanding of the meaning for which they stand is verbal knowledge. In the same way, grasping of sound signals through ears is simply an auditory perception; and the understanding of the meaning for which they stand is verbal knowledge. This is the reason why matijñāna of the form of senseperception is regarded as a cause of śrutajñāna (verbal knowledge). Srutajñāna is invariably preceded by matijñāna (of the form of senseperception).
All persons who have heard or seen words, signs, gestures or signals do not understand their meaning, but only those who have acquired knowledge of convention can understand their meaning. Convention means the man-made rule that this word denotes this thing or that a particular sign, gesture or signal stands for a particular meaning. Just as smoke could not enable a man who does not know that smoke is an invariable mark of fire, to infer fire, even so a word, sign, gesture or signal could not enable a man who has not learnt the relevant convention, to know the corresponding meaning.
What is the difference between matijñāna and śrutajñāna? Answer given by the author of the Višesāvaśyakabhāsya is noteworthy. It is as follows: All knowledge generated through sense-organs and mind is matijnana. That very matijñāna is called śrutajñāna, when to its causal conditions is added the instruction of others or the study of scriptures. Thus śrutajñāna is nothing but a special type of matijñāna.
Generally we can identify matijñāna with intelligence, and śrutajñāna with scholarship. Thus, whatever difference obtains between intelligence and scholarship is the difference obtaining between matijñāna and śrutajnana.. We can regard a person possessed of matijnana as an intelligent person, while we can call an individual possessed of śrutajñāna a scholar. The matijñāna of a scholar is always coloured with śrutajñāna. In him, they get merged with one another.
Matijñāna does not require the aid of instruction for its origination, while śrutajñāna does require it. Again, as stated earlier, knowledge of convention is also a necessary condition for the generation of śrutajñāna.
1. indriyanindriyanimittadvārena upajāyamānam sarvam matijñānam eva, kevalar paropadeśād
agamavacanád yaḥ bhavan visistah kaścin matibheda eva śrutar, nänyat/-Maladhari's commentary on verse 86 of Višeşāvasyakabhāsya (Beginning).