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commentary on 1.27: 25 that a person having matijñāna reflects over the substances which are known through śrutajñāna. Thus, it clearly points out that matijñāna is based on śrutajñāna, and mati should be taken in the sense of manana (i.e., reflection). Moreover, a subtype of matijñana namely śruta-niḥśrita clearly suggests that śrutajñāna precedes matijñāna in the sense of manana, and matijñāna, which is caused by mind, is to be taken as reflection. We are then told that the object of mind is śruta,26 that is, mind reflects on what is heard from the mouth of the teacher. This also shows that mati is to be taken in the sense of manana.
Actually we know that in that fourfold scheme sravaņa takes place after darśana (śraddhā). This is normally accepted in spiritual science (adhyātmaśāstra). Even in the Gītā we have:
śraddhāvān labhate jñānam (Gitā 4.39)
One who has sraddhā acquires knowledge from the teacher.
Here jñāna means teaching from the teacher (ācāryaupadeśa). Here also sraddhā leads to śruvaņa, and even though śravana does have the causal condition of auditory sense perception, neither the spiritual science nor the practioner has any use for it. I would draw the attention of scholars to the apparent correlation between sūtra 1.20, and the Nyāyasūtra 1.1.5.
tatpūrvakam anumānam trividham pūrvavat seșavat sāmānyatodrastam (NS 1.1.5)
It (sense perception) precedes inference which is divided into three:
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