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manana is limited up to mind's activity. Kanhaiya Lal Lodha (2010 : p.16) propounds that śrutajñāna is a knowledge which differentiates between wished and unwished, acceptable and to be abondoned elements. It is a natural knowledge of a soul and helpful in eternal liberation. Conclusion 1. Śrutajñāna is an essential characteristic of every
worldly soul. In the presence of right view (samyagdarśana) it is considered as samyag śrutajñāna and in the presence of perverted view
(mithyātva) it is considered as śruta-ajñāna. 2. Generally śrutajñāna is considered as a verbal
testimony. It includes scriptures, canons or sermons of an authentic teacher and the knowledge originated
through them. 3. It is preceded by matijñāna. Matijñāna is manifested
through sense organs and mind, whereas śrutajñāna requires the prior occurrence of matijñāna. This śrutajñāna comes into action after acquiring ability through the subsidence-cum-destruction of
śrutajñānavaraṇa karma. 4. It is not generated only by verbal cause; every
matijñāna may lead to śrutajñāna. Matijñāna is an instrumental cause (nimitta karaṇa) and a soul itself is a natural cause for (upādāna kāraṇa) manifestation of śrutajñāna. According to Jinabhadragaņi, avadhijñāna and manaḥparyāya jñāna may also be the instrumental causes of śrutajñāna.
