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Indirect Knowledge
30r
knowledge; i. e. mati and bbāvašruta only. Thirdly, it was proposed that śruta is preceded by mati and mati is not preceded by śruta. If śruta is taken as dravyaśruta the above proposal is not supported. Because, dravyaśruta is not only the effect of mati, it is also a cause of the laiter. It is effect of mati in the case of a speaker; but, in the case of listener it is the cause of mati. The knowledge that is generated in the listener has the speech as its cause.
As a matter of fact dravyaśruta is preceded not by mati but, bhāvaśruta. When one thinks before speaking, his thinking is associated with words. It is, therefore, not mati but bhāvaśruta. One can infer from dravyaśruta the existence of preceding bhāvassuta. Difference on the Basis of Division
Mati is divided into 28 types of avagraha etc. Sruta is divided into Añgapravista and Amgabāhya etc. This basis is founded on the tradition only. It does not possess any logical signffcance. The Senses as the Basis of Difference
The fundamental difference between mati and śruta is based upon the senses that produce them. Śruta is produced by the auditory sense while mati results from all the five. It should be observed that all cognitions produced by the auditory sense are not śruta. They are śruta as well as mati. The only limitation is that the cognition resulting from other senses is necessarily mati, wbile resulting from the auditory sense may be śruta as well as mati. But, the confinement of śruta to the auditory sense does not mean that it is the result of hearing only. In the case of scriptures śruta results from visual perception. It is śruta in spite of its independence from the auditory sense. If a cognition is associated with or follows a speech, oral or written, it is generally regarded as the case of auditory sense. It can be grasped through vision or other senses also. Like spöken words, written scriptures also are accepted as dravyasruta; because, they are cause of bhāvaşśruta. 1. Višeşāvaśyakabhāşya G. 116-121
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