Agam 24 Chhed 01 Nishith Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Kanhaiyalal Maharaj
Publisher: Amar Publications

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time and idea or psychic factors. The commentators have laid emphasis on the meaning of the word, and not the word itself. Ethical rules stand for an act and not for the word itself. If the dogmas are to be followed strictly in literal sense then what was the need of several commentaries such as tikā, bhāşya, niryukti etc., for their interpretation ? This very fact simply proves that the words are not by themselves sufficient to convey the meaning, to expound what is contained in the words is the chief coneern and aim of the commentators. The Sūtras connote various meanings. The ācāryas (thinkers) give various interpretations and bring out the varacity, cogency and force of the words. Hence, the necessity of commentaries.1 Thereby, one can come to know from these exegetical literature what is the fundamental (utsarga) principle in contrast with the exceptional (apavāda) somtimes the exact import of the word may be applicable to the recluses (nirgrantha) or sometimes to the naked saints (nirgranthis) or to both. In order to avoid such an ambiguity, the ţikas are to be referred to for exact interpretation and application of the meaning to the the situation as and when there arise such demands.
It is generally seen that Jain philosophers have attributed importance and decisive role to the meaning (artha) next only to the word (sabda). The Tirthankaras convey only the meaning through few words; the elaboration of the words is done by the gañadharas.? Plainly, the central concept of teachings of the Jinas is the meaning of what they reveal, and not what they express in words. Thus, words are secondary to meaning. The Jain thinkers are more interested in the meaning of words, not words as such. Hence arose an enormous literature to interpret the symbolic words expressed by the Jinas. It is another thing whether the interpreters could do so decisively, otherwise why should there be fantastic growth of critical literature ? For example, several thinkers have interpreted the word anekānta, naya etc; in this connection the views of Samantabhadra, Akalanka, Vidyānandi,
1. 2.
N. Găthā, 5233 and its Cūrņi. Bra. bhā.-193.