Book Title: ISJS Jainism Study Notes E5 Vol 04
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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the knowledge acquired by their listener or reader is called Bh va ruta. As verbal testimony is preceded by sensual perception, it is identified as of two types namely verbal (through words heard or read) and inference. Since the subjects of the five sense organs are touch, taste, smell, sound and form; rutajň na can accordingly be classified as Ak ara i.e. which can be represented by words /syllables, signs etc) and Anak ara (which cannot be so represented by words, syllables, forms etc, e.g. smell, taste, touch etc.).
Ak ara literally means indestructible. Even though all knowledge is ak ara, still the conventional meaning of ak ara is a syllable or alphabet. Sa jñ -ak ara is the indicated meaning assigned to a syllable as per its form, size etc. as the same is always conveyed by that syllable. Vya jana-ak ara is the pronunciation or spoken form of syllables. Dhaval talks of 64 syllables (33-consonants, 27vowels, 4-auyogavaha for a total of 64). Their different permutations and combinations give words (padas), which are countless. Anak ara, like inhaling, exhaling, thunder etc. is actual material scripture, are not written or spoken like syllable and is the cause of rutajn na. Living beings without mind i.e. with 1 to 4 senses and without mind have this type of rutajn na that originates without the use or effort of speech faculty.
Types of rutaj na:
Verbal testimony can be classified in many ways and accordingly is of many types e.g.
• Based on the state of owner or rutaj na (Dravya ruta & Bh va ruta) • Based on the determining cause of rutaj na
• Form / representation ruta is classified in two categories namely material scripture (Dravya ruta) and psychic scripture (Bh va ruta). Sermons of omniscient composed as Dv da ga by ga dharas is Dravya ruta while the knowledge acquired by their listener or reader is called Bh va ruta. However from the perspective of the listener, it is with a beginning and end (reasons subsidence cum destruction mode is temporary.
As verbal testimony is preceded by sensual perception, it can be classified as; verbal (through words heard or read) and inference (e.g. seeing smoke to know the existence of fire).
Since the subjects of the five sense organs are touch, taste, smell, sound and form; rutaj na can accordingly be classified as Ak ara (i.e. which can be represented by words /syllables, signs etc) and Anak ara (which cannot be so represented by alphabets, words, syllables, forms etc (e.g. smell, taste, touch etc.). Sa j ak ara is the indicated meaning assigned to a syllable as per its form, size etc. as the same is always conveyed by that syllable. Vya jana-ak ara is the pronunciation or spoken form of syllables. Dhaval talks of 64 syllables (33-consonants, 27- vowels, 4-auyogavaha for a total of 64). Their different permutations and combinations give words (padas), which are countless. Labdhya-ak ara is the subsidence cum destruction of rutaj navar iya karmas and subsequent use of rutaj na. It is the facility by which mind and senses are able to cognize the syllables (ak ara). Saj and Vya jana are both dravya- ruta while labdhya-ak ara is bh va- ruta. Labdhya-ak ara is possessed by only those persons who are competent to learn alphabets / syllables and is possible through all the five senses. Anak ara, like inhaling, exhaling, thunder etc. is actual material scripture, are not written or spoken like syllable and is the cause of rutaj na. Living beings without mind i.e. with 1 to 4 senses and without mind have this type of rutaj na, that originates without the use or effort of speech faculty. The sa j ij na is considered in three ways; in as much as there are three varieties of Saj (cognitional activities, namely:
i. Discursive thinking that takes in accounts the past, present and future (k liki);
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STUDY NOTES version 4.0
