Society Epistemology And Logic In Indian Tradition

Author(s): Dharmchand Jain
Publisher: Prakrit Bharati Academy

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Significance of Śrutajñāna
3. Akşara, 4. Akṣara samāsa, 5. Pada, 6. Pada samāsa, 7. Sanghata, 8. Sanghata samāsa, 9. Pratipatti, 10. Pratipatti samāsa, 11. Anuyogadvāra, 12. Anuyogadvāra samāsa, 13. Prabhṛta Prabhṛta, 14. Prabhṛta prabhṛta samāsa, 15. Prabhṛta 16. Prabhṛta samāsa, 17. Vastu, 18. Vastu samāsa, 19. Purva and 20. Purva samāsa.
22
Here, Virasena (9th century) in his Dhavalā commentary defines akṣara śrutajñāna as eternal knowledge which is never obscured even in labhdhyaparyāptaka nigoda being." Labhdhyakṣara knowledge is found incessant in every living being. In Gommaṭasāra Jīvakānḍa, it has been categorized under paryāya śrutajñāna." Digambara and Śvetāmbara texts accept that this knowledge is always unobscured in a living being and it is pre-requisite for every living being. This fact proves the eternal nature of śrutajñāna.
Modern scholar Nagin J shah (2003: p. 37) thinks that concepts of matijñāna and srutajñāna have been developed on the basis of Vedic thought of śravana and manana. This thought of Nagin J Shah does not seem proper in the context of Jainism, because in Jainism matijñāna precedes śrutajñāna while in the Vedic tradition śravana precedes manana. one more point discards his view. In Jainism matijñāna is considered as a sensuous knowledge, but in Vedic tradition
"Şaṭkhandāgama 5.5.48, Detail about these kinds may be seen in its
commentary 'Dhavala'.
23 Dhavală commentary on Satkhanḍāgama 5.5.48: akkharassäṇantimabhāgo
niccugghadio.
24
see, Gommatasära (Jivakända), verse 320