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vocal, self-oriented or auto-experienced. Shrut-jnana is lingual. It is a subject of speech. Thus it is believed to be self-oriented as well as other-oriented.
Shrut-jnana means the knowledge that is heard or listened. That which is listened is shrut (Nandi Sutra). That which is acquired by hearing utterance or discourse of others is called shrut or listened knowledge (Visheshavashyak Bhashya 98). When originally listened, this knowledge belongs to the selforiented or auto-experienced category. But after that when this listened knowledge becomes vocal and expressed through speech it is meant for others or for the benefit of others. Shrut-jnana in lingual form is dravya-shrut (physical aspect of shrut) and that which is intuitive is bhaava-shrut (mental aspect of shrut).
Acharya Jinabhadra Gani has used lamp as an analogy for shrut-jnana. A lamp is dependent on others for its origin and emission of light but once lit it enlightens itself as well as others.
Like a lamp shrut-jnana is acquired through an act of edifying by others but once acquired it helps one enlighten himself, making him capable of enlightening others. Therefore it is self-enlightening as well as other-enlightening.
Knowledge is the activity of soul, an attribute of living being (Uttaradhyayan Sutra). Be it in liberated or worldly (human, god, hell-being, animal, and dormant) form, every soul possesses knowledge no matter in how minute a fraction it is. That which is devoid of knowledge or chetana (sentience or consciousness) is not a soul.
To know is knowledge. "That which knows is soul and that which is soul is knowledge.' This statement from Agam is evidence of oneness of knowledge and soul. A question arises-When knowledge is the inherent essential attribute of soul why it has been divided into categories? Knowledge is like the complete orb of the sun, its light cannot be divided. Then why has it been divided into five categories like mati-jnana and shrut-jnana?
आवश्यक प्रकरण
( ७ )
The Discussion on Essentials
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