Book Title: Jaina Philosophy of Language Author(s): Sagarmal Jain Publisher: Parshwanath VidyapithPage 16
________________ (E) Word as a function of knowledge The vṛtti of antaḥkarana is called as jñāna here. It transforms itself into word. It is also accepted by the celebrated commentator Acarya Patanjali, as he says -athavā jyotirvajjñānāni (Mahābhāṣya p. 366). Thus, all these three views also can be regarded in a way 'substantive' because to accept a word as a mode of a function or transformation of substance is to regard it in other sense, a substance. However, all these views accept the word as a transformation or a mode of reality, whether it is a transformation of Brahman, or that of Pudgala or Prakṛti (matter) or of Vayu (air) or Jñāna (consciousness or knowledge). Whether the word is a substance or an attribute, this is an old debate. On the one hand the Bhāṭṭa Mīmāṁsakas support the substance theory of the word and on the other hand the Nyāya-Vaiśeṣika regard words as attribute. Word: Substance or attribute Nārāyaṇa Pandita reads: Śrotamātrendriyagrähyaḥ śabdaḥ śabdatvajātimān/ Dravyam sarvagato nityah Kumārilamate mataḥ // (xiii) Manameyodaya p. 208 The Vaseṣikas regard word as an attribute of ākāśa (space), transitory (kṣaṇika) and non-all-pervasive (avibhu)-' Śabdo'ambaraguṇa kṣaṇikaḥ pradeśavṛtti' (Prasastapāda-bhāṣya (p.692). The theory was refuted as the following aphorisms read- 'Guṇatvāsiddhe' (Nyāyaratna, p. 738); 'Nityastu syāt ‘(Jaimini-sūtra 1/1/18); ‘sarvatrayaugapadyâť (Jaimini-sūtra 1/1/19). The Naiyāyikas also shared the debate and supporting the Vaiseṣika's view said that the attributeness of the word (ākāśaguṇatā) cannot be refuted - yadidaṁ nākāśaguṇaḥ śabdaḥ iti, ayamanumayantaḥ pratiṣedhah, aasparśatvāt śabdāśrayasya (Nyāya-bhāṣya p.100);' upapadyante tarhi varṇavikārāḥ' (Nyāya- bhāṣya p. 108). Thus the corresponding views supported their own stand and refuted the other's views. While establishing the words as 'substance' it was argued that the sense organs receive direct only the substance like 'ghata' etc. The word also is received directly through the relation of inherence with auditory sense (śrota-samavāya), hence the word is also Jain Education International For Private & Personal Use Only www.jainelibrary.orgPage Navigation
1 ... 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 ... 168