________________
Chapter 6
Capability of Expression in Language
Do the word-symbols and language have the capability of expressing their objects or meaning? Are the words ‘chair' or 'love' are capable of expressing the object 'chair' or the feelings of love in its entirety? There is no doubt that a word is an indicator of its object or meaning but the question is whether it can perfectly express it? Does a word present a complete picture of its object with all its characteristics and modes? These are the philosophical questions. It is in fact, difficult to answer these questions. If we think that a word is not an indicator of its object, the very validity of linguistic knowledge and the usefulness of language would become disputable. But at the same time we cannot regard languages capable of bringing out its meaning in its completion and as presenting to its listener a real picture of what it wants to express. As we have already pointed out that Jainācāryas have adopted middle-path regarding the relation between the word and its object. They, on the one hand do not agree with the Buddhists that a word does not even touch its object nor do they accept the Mimāṁsaka's or the Grammarian's view that a word is able to present a complete picture of its object. According to the Jaina philosophers there, of course, does not exists a relation between the word and its object but it is not of that sort that a word may take the very place of its object. A word is no doubt an indicator of its object but cannot take its place. In the process of getting meaning a word can be regarded, as the representative of its object but it does not convey an identical picture. As a river shown in a map does indicate the actual river but is not the actual one, so also is a word. The latter represents its object but it is not an identical representation. Even then, we can very well say, a word with its innate power of expression does present a picture of its object before its listener or reader. As there is knowerknown relation between a subject and an object, so there is an expressive
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
