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Epistemology of Jainas
The auditory perception of a boy, who does not understand the meaning of words is not śruta. It is only mati and takes its usual stages of avagraha etc. similarly, the perception of written scriptures, without understanding their meaning is mati.
The acceptance of śruta as result of all the seoses does not render the distinction, based on senses, meaningless; because, knowledge associated with speech is the main factor that constitutes śruta. It may result from any of the five senses. It is admitted as the cognition of audition on account of its capability of being an object of hearing. Whatever is associated with speech must possess that capability. Thus, every cognition of this sort is admitted as related with the sense of audition, and the same becomes a distinguishing factor between mati and Śruta.
According to a certain view, the śruta here, means dravyasruta i. e. speech only, and it is mati as well as gruta. In relation to the speaker it is śruta, because it is heard. In relation to the listener it is mati, because it is deliberated upon for finding out a meaning. But, this view is not correct. The same word cannot be mati as well as śruta. Mere etymological derivation, leading to dfferent forms in relation to different persons, cannot establish any real difference in one and the same thing. Moreover, as far as dravyasruta is concerned, the difference between mati and śruta is beyond any doubt. One is knowledge and the other is matter. The present controversy is related with bhāvaśruta and mati. So, the above view cannot hold good any longer. The Definitions of Dravyasruta, Bhāvaśruta and Ubhayasrutal
In the discussion of śrutajñāna the terms dravyasruta etc. have been repeated many times. It is necessary that we understand them clearly. VBh, defines them in the following way, based upon a gātbā ascribed to pūrva-literature.
1. Dravyasruta -When the words known through śrutajñāna, are spoken merely out of habit; without any 1. Višeşāvasyakabhāşya G. 127-134
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