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________________ Society, Epistemology and Logic in Indian Tradition 78 manana is limited up to mind's activity. Kanhaiya Lal Lodha (2010 : p.16) propounds that śrutajñāna is a knowledge which differentiates between wished and unwished, acceptable and to be abondoned elements. It is a natural knowledge of a soul and helpful in eternal liberation. Conclusion 1. Śrutajñāna is an essential characteristic of every worldly soul. In the presence of right view (samyagdarśana) it is considered as samyag śrutajñāna and in the presence of perverted view (mithyātva) it is considered as śruta-ajñāna. 2. Generally śrutajñāna is considered as a verbal testimony. It includes scriptures, canons or sermons of an authentic teacher and the knowledge originated through them. 3. It is preceded by matijñāna. Matijñāna is manifested through sense organs and mind, whereas śrutajñāna requires the prior occurrence of matijñāna. This śrutajñāna comes into action after acquiring ability through the subsidence-cum-destruction of śrutajñānavaraṇa karma. 4. It is not generated only by verbal cause; every matijñāna may lead to śrutajñāna. Matijñāna is an instrumental cause (nimitta karaṇa) and a soul itself is a natural cause for (upādāna kāraṇa) manifestation of śrutajñāna. According to Jinabhadragaņi, avadhijñāna and manaḥparyāya jñāna may also be the instrumental causes of śrutajñāna.
SR No.022928
Book TitleSociety Epistemology And Logic In Indian Tradition
Original Sutra AuthorN/A
AuthorDharmchand Jain
PublisherPrakrit Bharati Academy
Publication Year2016
Total Pages212
LanguageEnglish
ClassificationBook_English
File Size16 MB
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