Jaina Philosophy of Language

SR No.: 001601
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2006
Total Pages: 168
Language: English
Classification: Book_English, Philosophy, & Language
File Size: 10 MB

Page 53

Language and Script : (27) in different languages and dialects that suggest meanings are called vyañjanākṣara. Thus the sound form of pronounced letters of a language is Vyañjanākṣara." Samjñākṣara and vyañjanākṣara, which are written and spoken forms of language respectively, are considered śruta-jñāna traditionally or by the usage only, they are dravya-akṣara. As a matter of fact they are inanimate objects (jaḍa) and are only means to convey the meanings. The meaning that we get from both of them is really labdhyākṣara. Labdhi is potentiality or capability. Technically the conscious activity of the soul or the functional consciousness (knowledge) is called Labdhi. The meaning denoting capacity of the letters is really labdhyākṣara." Labdhyākṣara is the soul of language. It is also known as bhava-akṣara (letter-suggestive of meaning).
If we see from the point of view of the knower, the meaning, which is derived from the written or the pronounced letters is labdhyākṣara. The Jaina ācāryas believe that saṁjñākṣara and vyañjanākṣara are means to convey feelings are dravya-śruta. In these two forms of letters there lies mechanism of transferring power of language, because it is through written or uttered letters only that we can transmit our thoughts to others. The understanding of meaning in an individual is through the letters suggestive of meaning. The bhava-śruta is that which is possible with or without the help of others. However, the cognition of meaning through written or pronunciated vowels and consonants are not possible without learning the language. Thus language, in traditional terminology should be cultivated through others (paropadeśapūrvaka) and considered as acquired quality according to the modern terminology. But the Jaina masters are of the opinion that if a person does not have in himself the capability of understanding meanings through symbols, he can not derive meanings and thus language can be regarded a natural or non-acquired phenomena. From the point of view of the modern linguistics it is, of course, true that language is something acquired or learned but psychology nevertheless tells us that intelligence quotient (buddhi-labdhi) is a nonacquired quality. The capability of understanding meaning through vowels and consonants of words is not equal in all the beings and individuals. As a matter of fact intelligence quotient is really labdhyākṣara and modern psychology regards it as something non-acquired. Jainas putting the same contention in different way say that labdhyākṣara (letters suggesting
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