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NandiSootra
*INDIRECT KNOWLEDGE*
VAGYOGA AND SHRUT (SPEECH AND VERBALISATION)
[091] MEANING -After seeing and knowing all substances, TirthankarBhagavan propagates through his discourse all what is worthdescribing or which can be expressed through speech. This isi called vachan-yoga or dravya shrut (the combination of thought i and speech or the material manifestation of knowledge). All other shrut is insignificant.
[092] MEANING -This concludes the description of Kewal-jnana and also No: indriya pratyaksh.
COMMENTARY -Tirthankar Bhagavan with the help of his Kewal-jnana sees and knows infinite things and infinite modes but not all come within the scope of expression. Therefore he tells only what is expressible in words. According to the Jain philosophy the inspiring cause for a discourse by a Kewal-jnan6 is not his omniscience but vachan yoga which manifests due to fruition of the karma known as Bhasha Paryapti. This vagyoga is also called dravya-shrut and it becomes bhavashrut (the thought manifestation of knowledge) for those who listen. This alone is the Shrut-jnana organised or verbalised by the Ganadhars - this is Again or the canons.
PAROKSH-JNANA
[093] MEANING -Question - What is this Paroksh-Jnana?
Answer Paroksh-Jnana is said to be of two types Abhinibodhik-jnana and shrut-jnana.
Where there is Abhinibodhik-jnana there also is shrut-friana and where there is shrut jnana there also is Abhinibodhik-jnana.
They both are interdependent or exist with each other. Even then the acharyas detail difference between them. That which understands the presented object with authentication is called Abhinibodhik-jnana or mati jnana. And that which is listened is shrut jnana. Shrut-jnana is acquired only with mati (intellect) but mati jnana cannot be acquired just with shruti (hearing).
COMMENTARY The knowledge acquired with the help of five sense organs and mind is known as paroksh-jnana or indirect knowledge. 0 Its first category is matt -jnana. Mati' is also used for a mana (ignorance) but Abhinibodhik, another name of mati, is only used for jnana. It is the knowledge that understands things, brought before, with the help of five sense organs and mind. Shrut-jnana is that which understands these things by hearing about them.
These two cannot exist without each other but the first requirement is matijnana. It is exactly same as for the existence of cloth, both warp and woof are necessary but still first the warp is stretched and then only woof can be woven. In other words mati jnana is the cause and shrut-jnana its effect. Information of the present is the subject of mati-jnana whereas the subjects of shrut-jnana are all the three facets of time. In one sensed to four sensed beings there is no dravya (physical) shrut but even they have bhava shrut (thought).
TWO FORMS OF MATI AND SHRUT
[094] MEANING -Generally speaking mati is of two types - mati-jnana andmati-ajnana. Specifically the mati of samyagdrishti is mati-jnana and that of mithyadrishti is mati-ajnana.
In the same way, generally speaking shrut is of two types shrut-jnana and shrut-ajnana. Specifically the shrut of samyagdrishti is shrut-jnana and that of Mithya Aagam- 44 -NandiSootra
~54~ Compiled by- Deepratnasagar
