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Jaina Philosophy of Word : (39) The transmission process of word-sound waves takes place in the following way. First of all, the departed matter (pudgala) in the form of sound, vibrates their near by aggregates and makes it articulated. In this way, gradually emerging sound-waves through the matters of speech variform reaches up to the end of the universe like wave undulation method (Vicītaranganyāya i.e. the rule by which sound reaches the ear, a term used to denote successive operation). As a stone thrown into the water of a pond creates waves in the water and those waves, again by vibrating their nearby waves reach to the cool of the pond, in the same way the sound waves travel to the end of the universe''. The capacity of the transmission of sound depends upon the speaker's strength. Some of the sound-waves can be heard form a quite sufficient distance while some sound waves disappear after travelling a little distance. Thus it is not necessary to assume that all sound waves should reach up to the end of the universe.
This audible sound is of three types i. e. 1. Uccarita (uttered), Vāsita (infused), and 3. Uccarita-vāsita (uttered-infused) or mixed. The original word that the speaker speaks is uccarita (uttered). When this spoken word generates sound-waves similar to itself, which reaches to the listener, then it is called väsita (infused sound), e.g. the words coming out from loudspeaker. The sound, which contains uttered and infused sound, are called uttered-infused (uccarita-vāsita) or mixed sound. Thus, from the point of view of the speaker, the sound or physical language (dravya-bhāṣā) is regarded of three types: Grahaņa (receiving), Niḥsarana (coming out) and Parāghāta (shocked)". Amongst, the matter of speech variform received by the speaker is grahaņa, the matter of speech variform uttered by the speaker is niḥsarana and the matter of other speech variform impressed by the uttered matter of speech variform is parāghāta (shocked).
In this regard the first important question is that how the auditory sense receives the word? The Buddhists regard both, sense of sight and sense of hearing as aprāpyakāri (non-contactile). According to them like sense of sight, the sense of hearing also receives the object from distance without touching the object. Contrary to this, Jainas maintain that the sense of hearing is prāpyakārī (contactile). When the sound touches the sense of hearing, then only the cognition of word is occurred, it does not matter whether the sound is generated in near by or at distant place. The
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