Aspect of Jainology Part 2 Pandita Bechardas Doshi

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 481

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J. M. Shukla
which is different from letters? If the former, are the letters eternal and do they constitute words or are they produced ? If eternal syllables (or letters) were to be called words, will they be comprehended as isolated or grouped ? If they were understood as isolated, then only a single syllable g or o will give the meaning of the word go (cow). In that case, the specific order in pronouncing letters will be fruitless. Besides, a single letter cannot be inflected because only a complete word which is in the form of a group of letters can have terminations.
Well, let us understand a word as a group of syllables (samghāta), says the objector, because the letters g, o and visarga, which constitute the word go, when taken together, are called a group (sanghāta).
Jayarāśi does not agree with this proposition. Syllables, says he, have an inherent difference. In what, he questions, will one syllable be different from another letter ? A syllable may be different from a non-syllable but how can it be different from another syllable ? Is the difference based on the shape (akāra) of a letter, or is it based on its nature of being a non-letter (avarṇātmakatā). If shape were emphasised in considering difference, then other letters will not be called letters as for example nira (water) is not tira (a bank) and tira is not nira, If the nature of being a non-letter (avarnātmakatā) is considered for difference, then there will be a single letter (or syllable) in the whole world and it will not bring about a meaning like 'the animal called a cow' (go’rthvācakatvam) from the word go, for the word go (cow), a single syllable cannot become capable of being Inflected. 18
There is also no proof which establishes the eternality of letters (or syllables) because perception and other means of knowledge have already been established as invalid.
If the letters were understood as many and different because the single syllable g is uttered slowly once, and loudly at other times and thus a loudly uttered g is different from a slowly uttered one, then the letter g will be understood as different from other syllables elsewhere.
The objector rejects this by saying that the loudly uttered g syllable and the slowly uttered g syllable are really not different. Their difference is based on their being manifested differently; the syllable (or letter) g is never understood as different from another g letter. Jayarāśi replies that it is not correct to say that the manifestations are different. If it were so, the division of g, o, and the visarga for the word go (cow) will have to be understood as based on the differences of manifestations and hence the letter remains a single entity. The result will be that from a single letter which becomes incapable of inflection, the meaning17; 'the animal cow' will not be obtained.
And also, Jayarāsi continues, if objects which are understood as different are accepted as being non-different, there will not be any variety (brought about by difference in this world, and in a world without any difference, no ordering