Jaina Epistemology

SR No.: 006738
Original Sutra Author: N/A
Author: Indra Chandra Shastri
Publisher: Parshwanath Vidyapith
Publication Year: 1990
Total Pages: 516
Language: English
Classification: Book_English
File Size: 21 MB

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Epistemology of Jainas
into śruta-jñāpa and the others into mati. Roughly, a cognition is sruta-jñāna when it arisese at hearing or reading something, in the form of mental association of word with its meaning.
The third part expresses the special quality or śrutajñāpa. It is capable of being expressed to others through the medium of speech. The cognition of mati cannot be fully transmitted as it arises without the association of words. Moreover, when we grasp an object through external senses, the experience cannot be put into words entirety. Only a fragment of it can be conveyed through speech; and that also by the person who knows the expression of language, to a person with the same ability. The cognition of a new-born baby does not associate any words with the knowledge. Thus, the range of mati differs from that of śruta. Sruta considers only that object and only to that extent as can be expressed in words. It is associated with speech as its cause as well as the effect.
It can be argued : if every cognition associated with speech is śruta, īhā, Avāya and Dhāraņā also would become śruta; as they also do not occur without the association of speech. Thus, the mati will be confined to Avagraha only.
Jinabhadra replies to the above that every cognition associated with speech is not śruta, but, only that which follows the speech; which has words as its genetic cause. The stages of īhā etc., though associated with speech, are not produced by it. In the case, where those stages are produced by words, there is no harm in accepting them as śruta.
Again, it can be asked : mati has been divided into śrutaniśrita and a śrutaniśrita; and Avagraha etc. are admitted as śrutaniśrita. If every cognition that is produced by Sruta or word is śruta-jñāna the Ihā etc. cannot be explained as the division of mati; because, all of them are based on śruta i. e. Sabda or speech.
The above objection does not hold good in the present case, as Srutani;sita in the case of avagraha etc. does not mean that they depend upon speech at the time of their occurrence. Their dependence lies in the person; who possesses a mind cultivated