Prakrit Jainshastra aur Ahimsa Shodh Samsthan Vaishali Swarna Jayanti Gaurav Granth

SR No.: 012064
Original Sutra Author: N/A
Author: Rushabhchand Jain
Publisher: Prakrit Jainshastra aur Ahimsa Shodh Samsthan Vaishali
Publication Year: 2010
Total Pages: 520
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 13 MB

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स्वर्ण-जयन्ती गौरव-ग्रन्थ
humans but also to the birds and the animals.
From the spiritual level language or speech comes down to the physical level. It is here that its objects are perceived and conceptualized in terms of language and uttered. The spiritual and the different physical stages are comparable with the parā, pasyanti madhymā and vaikharī stages of speech (vāni). At the spiritual stage it may be called parā while perceiving the object to be expressed it may be called paśyantī, while transforming the object into speechsounds, when it is not quite physical, it may be called madhymā; at the utterance stage it is vaikharī. Perception and conceptualization, in other words 'meaning' and the expression, cannot be independent of each other. Their separation is like that of the sabda and its sphota ā-g-a-m--a as a cluster of five sound-units is a 'sabda'. When it conveys the meaning coming near or traditional learning according to the requirement of the context, it realizes its purpose and this realization is the 'sphota'.
Several other questions are raised about the types of language and their moral value, about the validity of word-meaning relationship etc. But the one question which is pertinent to our topic is - 'katihi vă samaehi bhāsati bhāsaṁ?' How many samayas the jīva takes in utterance of language? [The 'samaya' is the smallest unit of time which cannot be further divided). There answer is the jiva can utter language in two samayas (instants). There cannot be utterance without conception. So the jīva will take one smallest unit of time in conceiving and another in delivering. If the process is to continue, in the second instant there will be fresh conception and delivery of the preconceived matter both and so on till at the end there is delivery and no conception. In a continuous process the delivery continues without break. But the speaker may conceive the matter for linguistic expression and deliver it at another time at will with a gap of two to innumerable samayas this process of conceiving and delivering is called grahņa-nissarana. In the process of grahana the entire self of the person-his mind and the senses are in action. In nissarana, however, the vocal organ, and