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II
MATI AND ŚRUTA
55
being involved in the world but having right faith) is śruta-jñāna (in other words, such a being possesses drstivāda-samjñā); the kevalins (omniscient beings), however, are free from the function of mati-jñāna (sensuous cognition) and as such are beyond samjñā.
MATI AND ŚRUTA As regards the relation of mati and śruta, Umāsväti says that śruta is, as a rule, accompanied by mati while it is not necessary that a mati should be accompanied by śruta. But the Nandi Sūtra says 'Where there is ābhinibodhika-jñāna (that is, mati), there is śruta-jñāna, and where there is śruta-jñāna there is ābhinibodhika-jñāna. Both these are mutually involved. But nevertheless the preceptors (Acāryas) notice this distinction: ābhinibodhika is so called because it perceives directly (abhinibudhyate), while śruta is so called because it hears (śrnoti). And as śruta is preceded by mati, mati cannot be preceded by śruta.'3 According to Nandi-Sūtra thus the relation between mati and śruta is one of mutual concomitance. The one is necessarily accompanied by the other. Pujyapāda Devanandi and his follower Akalanka also endorse this view. But here the question is whether it is the matyupayogas and śrutopayoga that are upheld to accompany each other or it is their labdhis that are referred to. We do not get any clear statement on this in the above references. But it is very probable that it is the labdhis that are held to accompany each other. The fact that the Jaina thinkers unanimously maintain the impossibility of the simultaneous occurrence of two upayogas also lends support to our hypothesis. Moreover, mati and śruta quâ labdhis are unanimously held to accompany each other. Furthermore, on this hypothesis, the above statement of Umāsvāti that mati is not necessarily followed by śruta also finds proper explanation, because in that case there would be no objection against admitting that matyupayoga is not necessarily followed by śrutopayoga. It is beyond doubt that Umāsvāti refers to upayoga and not to labdhi in the above statement.
It will not be out of place in this connection to add a short paragraph on the conception of upayoga and labdhi. The consciousness in
1 Vibh, 523-524.
2 śrutajñānasya matijñānena niyataḥ sahabhāvah tatpūrvakatvāt. yasya śrutajñānam tasya niyatam matijñānam yasya tu matijñānam tasya śrutajñanam syad vä na ve 'ti-TSübh, I, 31.
3 NSū, 24
4 See SSi, I. 30. Of course, it does not state the view in so many words. But it follows easily from what it states; TRā, I. 9 (vārttika 20) states.... yatra matis tatra śrutam yatra śrutam tatra matir iti.
5 Upayoga means 'active consciousness'. 6 Labdhi means 'dormant consciousness'. 7 iha laddhimai-suyāim samakālāim na tū 'vaogo sim-ViBh, 108.
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