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Indirect Knowledge
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inarticulate. In the latter stages the cognizer must have articulate cognition. It can be argued that avagraha etc. are recognized as the stages of śruta-piśrita-mati, so the function of articulation, in the latter stages can be performed by śruta. This view also is not free from defects. If the function of ībā is performed by śruta the former cannot be a stage of mati. If, in spite of its being the function of śruta Ibā is admitted as the stage of mati śruta will have no scope. The alternative that both mati as well śruta should be accepted to exist there, also is not feasible; because, two upayogas do not occur simultaneously.
Moreover, śruta-nisrita does not mean articulation or dependence upon śruta at the time of occurrence. It only means the relation with a person whose mind is will-cultivated through the knowledge of scriptures or other instructions.
As a matter of fact, bhāvaśruta and mati both are articulate as well as inarticulate. Mati in the stage of avagraha is inarticulate and in the latter stages articulate. Śruta is articulate as far as it follows the scriptures or articulate speech. It is inarticulate when it follows a sound other than books or distinct speech : just as the sound of inhaling or exhaling, spitting, coughing etc. But, in the case of dravyaśruta it is positively articulate. Inarticulate sound is not accepted as dravyasruta. So, the difference of articulation and inarticulation is applicable to dravyaśruta and mati only. The difference between the two based on Silence and Eloquency
Śruta is eloquent. It can express the object to others. Mati is silent. It cannot make the object known to others. It can be said, as far as cognition is concerned mati and śruta, both are silent. It is only speech, recognized as dravyaśruta, that can express the meaning to others. It is related with bhāvaśruta; because, it is a cause of the latter. If bhāvaśruta is he.d as eloquent on account of the expressiveness of its cause, the mati also can be proved eloquent on the same basis. The object of mati is not expressed through words, but the same can be done 1. Viśeşāvaśyakabhāsya G. 171-176
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