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306
Epistemology of Jainas
is that whatever is śruta, it must be expressible and not the vice versa, i. e. whatever is expressible is not necessarily śruta. Mati is expressible as well as in expressible. Sruta is always expressible.
It can be said; in the case when mati and śruta, both are expressible, they do not differ as far as their subject-matter or the nature of cognition is concerned. The only difference, that can be held in such cases is that, one depends upon scripture or speech while the other on experience. But, the defference in cause does not make any intrinsic difference in the nature of knowledge.
The above objection does not arise if we compare the internal nature of the śruta with mati. The object of śruta is naturally expressible as it is cognized. It does not allow any difference between expression and the cognition. On the other hand the object of mati is not expressed as apprehended. The difference among the tastes of sugar, gur, sugarcane, honey and dates is beyond the reach of words. The term sweet is only a lame expression. Much of the experience is left unexpressed. So, mati aad śruta differ in their internal nature also. The Illustration of Bark and Rope 2
The difference between mati and śruta is also illustrated by the bark and rope. Mati is like the bark and śruta like the rope. It means that śruta is a particular stage of mati. The latter continues to exist even in that stage. As the existence of bark is not finished on its transformation into rope. The latter is merely an advanced stage of the former. Similarly, śruta is an advanced stage of mati. The Difference of Articulation and Inarticulation
According to another opinion śruta is articulate ( sāksara ) and mati inarticulate (anaksara). This view goes against the conception of ībā etc. as the sub-class of mati, which are articulate cognition. In the stages of mati, only avagraha is 1. Višesavāśyakabhāşya G. 154-161 2. Ibid G. 162-170
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