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126: Structure and Functions of Soul in Jainism
apperception masses to facilitate the actual process of our knowing. Not only this but the apperception masses also enrich our perceptions. This very clearly shows that sensuous and perceptual types of knowledge are distinct and accompany each other.
Siddhasena Divakara holds a different view in this connection. He thinks: "If śruta is admitted as a distinct category form mati, then there is the fault of redundancy and unwarranted extension." Yaśovijaya holds the same opinion. According to him "The conception of śruta as separate from mati is futile in as much as the function of the former can be adequately fulfilled by the latter." Akalanka raises the same question as "Mati and śruta are identical, because they accompany each other, they are found in the same locus, and they are not distinguished from each other."3 He, then, offers a criticism of the aforesaid view as "On this very ground the distinction between mati and śruta can be maintained. Mutual accompaniment is possible only of those that have their distinct identity.... How can one that is prior be non-distinct from that which is posterior..... Apprehension effected by mati is different from the one effected by śruta though they may apprehend the same object." The conclusion which Akalanka wants to draw is that mati and śruta must be held to be distinct. We have already seen that knowledge by description and knowledge by acquaintance, the given and the knowledge which transcends the given cannot be identified. Kant also recognized the rational and the empirical elements in our knowledge. We find very little evidence in favour of the views of Siddhasena and Yasovijaya. If a synthetic viewpoint is adopted then not only śruta and mati become identical, but all types of knowledge merge into one
1. Siddhasena: Niścayadvātrimśikā p. 12
2. N.M, Tatia: Studies in Jainism, p. 61
3. Akalanka: Rājavārtika, 1.9.21
4. Ibid., 1.9.22-25
5. Ibid., 1.9.22-24
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