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 324

Indirect Knowledge
299
The Jaina clarifies, his position that the above definition, is meant for the śruta as found in the five-sensed animals. Who are fully conscious of the words and their meanings. It does not include the śruta of the one-sensed animals who are admitted as having two types of knowledge merely on the basis of Āgamic conception. Their śruta does not function in any appreciable manner. It is known as Oghaśruta, quite indistinct, like a tree in the seed.
Again, one can ask, if the existence of śruta is accepted in one-sensed animals without any functional appearance or other basis, the existence of all the five types of knowledge should be accepted there on the same ground. This objection is replied on two grounds ; firstly, the existence of a particular type of knowledge in a particular person depends upon the corresponding kşayopaśama. For knowing a particular kşayopa. sama in a particular being the only source is the Agamic statement. It is a matter of faith only. The Agamas do not propose existence of ksayopaśama of Avadhi etc. in onesensed animals. Secondly, they are not totally deprived of the function of first two types of knowledge. It has been al. ready stated that they also possess desires and feelings and the power of articulate thinking.
As a matter of fact, as will be seen later on, Sruta has no connection with speech or sound. It is articulate cognition or vikalpa as known in the Buddhist and other systems. The Nyāya recognises the same as prakāra. Thus, every articulate thinking is śruta. Difference between Mati and Sruta based on causation!
We have pointed out the difference between mati and śruta on the basis of their having different definitions. They can be further differentiated on the following basis. Mati is the cause and śruta is its effect. Sruta is always preceded by Mati.
One can argue that sometimes mati also is preceded by śruta and it is wrong to say that in every case mati is the cause and śruta the effect. For example, when mati is generated at 1. Višeşāvaśyakabbāsya G. 110-115