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 72

(46) i Jaina Philosophy of Language time, and with the pronunciation of that very word, the object to be expressed, is denoted.
On the contrary, the second concept holds that the word has not natural power of denotation of the object but meaning is rather imposed on the word. The word gets its denotation (vacyārtha) by conventional and traditional usage. In other words, the words get their meaning by usage. There is no meaning inherent in the word, but the meaning is given to the word.
The Jaina philosophers did not accept both of the above mentioned concepts in absolute sense but clarified that the concept of word and its meaning is not based on any one-sided view. Many of the words are defined on the basis of their root (dhātu) and many on the basis of society or traditions and usage. While few words are etymological, few are conventional. According to Jainas, the determination of the meaning of the word is based on three principles viz. 1. Sahaja-yogyatā (Natural ability), 2. Samketa (Symbols) and 3. Abhisamaya (usage or tradition). The word is empowered to denote its meaning, which is traditionally or conventionally given to it'ó. Ascertaining denotation or meaning of a word (Naming)
Sentence is the medium of linguistic expressions, constructed by meaningful words. The letters are the constituents of words but the process of naming determines the primary meaning of a word. Jainas like Mimāṁsakas neither hold that the primary meaning of the word is predetermined since beginningless time, nor like Naiyāyikas they maintain that the meaning of a word is determined by God. They maintain that the primary meaning of a word is determined by conventions. In other words it is the society which determines the meaning of the word. The nāmadvāra (name disquisition) of Anuyogadvāra' (disquisition doors) refers to the method of naming. While defining the method of naming, ten types of name are mentioned there. (1) Ekavidha-nāma (Single-fold name)
Reality with all its three components dravya (substance), guna (attribute) and paryāya (mode) is expressible through words. Basically all are names. The existence in its integrated form can named as Sat (Reality) on the basis of its common characteristics.