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

Page 322

Indirect Knowledge
297
through the knowledge of scriptures, who is a learoed or educated person. The case of Srutajñāna is quite different, where the speech is depended upon at the time of occurrence. Śruta in the Animals Having less than five Senses
It can be asked further, if Sruta is dependent on speech, it is not possible in the case of one-sensed animals. They neither possess mind to associate a word with its sense, nor the faculties of heariag and speaking; to grasp or utter any word. Thus, the existence of śruta cannot be explained in their case. This will go against the Āgamic conception that all the animals positively possess two types of knowledge.
Jinabhadra replies that one-sensed animals, though devoid of speech i. e. dravyasruta, prossess bhāvaśruta. The faculties of hearing, speaking and thinking are the cause of dravyaśruta only. In their absence dravyaśruta is not possible. But, there is no difficulty in having bhāvašruta in their absence. Bhāva śruta is neither cause nor the result of speech. A learned man, while asleep, neither listens nor speaks any word. Still we cannot say that he is devoid of śrutajñāna. By seeing its manifestation in the waking state one can infer its existence in the sleeping state also, as one infers the existence of butter in the milk from the latter production, though it was not visible before. Similarly the one-sensed amimals also possess śruta in unmanifested form. The manifestation, in their case, is not possible as they are not equipped with the necessary instrumeni. Bbāva śruta, in such cases, means the Ksayopaśam of Śrutajñānāvaraṇa. Its existence can be proved, not only on the basis of testimony, but, also on basis of the existence of different desires (samijñās) in them. They also feel hunger or desire for food. Such desires are not possible if they are totally devoid of mind; and the existence of mind leads to the existence of śruta also.
Again, it can be asked ; śruta has been defined in two ways. In the case of dravyasruta it was defined as whatever is heard. The bhāva śruta is defined as soul in the state of atteintion (upayoga) towards dravyaśruta i. e. words. Both