Jain Journal 1969 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 43

86
The Buddhist say that words are not representative of their meanings, because they are used even for denoting the past and future realities. If they were having an inseparable connection, their usage would be restricted and no meaning would come out of them. They, therefore, think that word signifies only the imaginary universalised reality.56
On the other hand, the Jainas postulate a theory that words are of two kinds, universal and particular. If words were not valid to show the existence of the external world, they would be meaningless and therefore useless and knowledge would be impossible.57
Kundakunda says that there are four different kinds of material objects, viz., skandhas, skandhadeśas, skandhapradeśas, and paramāņus. Skandhas are the aggregates of atoms. The next two are the differences in molecular constitution. The last one is a primary atom which constitutes the other three classes.58 The atom cannot be divided (paramāņu ceva avibhāgi).59 Sound is generated by skandhas when they strike against one another. The sound produced by skandhas may be natural (svābhāvika) or artificial (prayogika).60 The thunder of the cloud and the roar of the ocean are natural sounds while the artificial sounds are purposeful, which are divided into two types, bhāṣätmaka (language) and abhāṣātmaka (non-language). The language sound again may be akṣaratmaka (articulate) and anakṣaratmaka (inarticulate). The akṣaratmaka sound is made up of alphabetical sounds while the inarticulate sound is the language of animals. Anankṣaratmaka sounds are of four kinds, viz., (i) tata sound produced by musical instruments covered by leather, (ii) Vitata sound produced by Viņā, etc. (iii) ghana sound produced by metallic instruments like tala, etc. and (iv) saușira sound produced by wind-instruments.61 These sounds can be heard and recognized as they are paudagalika.
JAIN JOURNAL
(3, 4, and 6) Dharma, Adharma and Kala
Dharma and adharma dravyas convey special meanings in Jainism. Dharma is accepted as a kind of ether which helps motion. Pudgala and jiva move with the help of dharma as fish move with the help of
56
Pramana Vartika, 3.296-7.
57 Nyaya Kumuda Canda, p. 565; Laghiyastraya, 26-29 64-65.
58
khandha ya khandhadesa khandhapadesa ya honti paramanu. iti te caduvviyappa puggalakaya muneyavva.
59 Ibid., 81.
60
Ibid., 86.
61
Tattvartha Vartika, 5.24.
-Pancastikaya, 80.