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Indirect Knowledge
attention on their meanings, it is dravyaśruta. The speaker is not aware of the scriptures of the speech to which his words are connected. He has become so familiar with them that they come out spontaneously. Such, words are not connected with śrutajñāna as far as their origin is concerned. But, they produce śruta-jñana in the listener and on this basis they are called dravyaśruta. The scriptures also are dravyaśruta on the same ground.
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2. Bhavaśruta-When the cogniser, knows the meaning associated with a speech; but, does not speak, his cognition is bhavaśruta. The cognition in this case is not put into words.
3. Ubhayaśruta-When the object cognized by śruta-jñāna gets utterance at the same time, it is ubhayaśruta.
Bhavaśruta is infinitely richer than dravyaśruta and ubhayaśruta; as we can speak only a fragment of what we know. we can keep hundreds of things in our mind at a time, but can speak them by order; one at a time. Thus, in the whole life we can speak very few things.
Mati and Dravyaśruta1
As far as dravyaśruta is concerned it is not contrary to mati. If a person speaks the object cognized by mati, his mati becomes dravyaśruta, as it is the cause of dravyaśruta i. e. speech.
There are three categories in which the speech of a person can be classified:
1. Suppose, one knows the object through oral instruction or scriptures or some other way of śruta and then speaks. In this case the cause is bhavaśruta and the result is dravyaśruta.
2. He knows the object without any recourse to scriptures or instrunction and then speaks. In this case the cause is mati while the result is dravyasruta.
3. He speaks without attention. It is dravyaśruta only. In case he is silent the first category is purely bhavaśruta, while the second is purely mati.
1. Viseṣāvaśyakabhāṣya G. 135-144
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