Anekantavada

Author(s): Harisatya Bhattacharya
Publisher: Atmanand Jain Sabha

Page 54

eto., and undergoes ceaseless modifications witbin itself and through itself. The substance and the mode are thus essentially related, acoording to the Jainas.
( 4 ) Lastly, it may be shortly noticed here how on purely theoretic grounds the obviously plain fact that a man's statement truly expresses a phenomenon of his experience, has been controverted. The School of the Buddhist philosopher Dharmottara contends that a statement in language i. e. Words cannot express the true nature of an object, external to us. The word and the object are not identical in their substance. If they were identical in substance, we would have in the world either words or objects; the very fact that we have words on the one hand and objects on the other goes to show that words and objects are not identical in substance. Nor can it be said that words are originated by objects or that objeots are originated by words. If objeots could originate the words corresponding to them, the world of objects which we have would have been a constantly sounding place. If on the other hand, words be held to originate objects, then an object of desire would have been obtained by the simple utterance of its name, which is