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Jaina Philosophy of Word : (43) obstructed. Hence, the Jainas contention that words are material, is scientifically relevant'?.
(3) Thirdly, to be composed of organs/parts is not an essential condition for being a word material. Light and molecules are material constructs but they are partless. What ever is material that all must be composed of organs/parts no such theory can be propounded. Thus, to be material, the words should be composed of organs, is not an essential condition.
(4) Replying the fourth objection of Naiyāyikas, Jainas argue that like the molecules of fragrance the molecules of sound too, have capacity to pass through smoothly without colliding with the other molecules. As without touching the nasal hairs, the molecules of fragrance enter the nose, so also the molecules of sound/word enter to the sense of hearing. Again, the Jaina philosophers do accept that the word sound is caused by mutual collision of material molecules of speech variform through efforts. They also maintain that material molecules of speech variform resume their motion articulating and infusing each other, and this proves word as material itself. 13
The grammarians have criticised the Jaina concept of word, like Naiyāyikas. They have also framed the same objections against considering word as material as the Naiyāyikas had raised. Here, to give account of grammarian's criticism separately, is not necessary. Today we are living in the age of science and science has already proved word-sound as material. Therefore, there should be no objection in taking word-sound as material. It is to remember here that Jainas have established the material concept of the word, but that is established in respect of word-sound and not its meaning. If we relate word with the intention of speaker and listener, then definitely that is non-material. Actually the cause of this controversy is the linguistic ambiguity. In my opinion, there is no harm in accepting word as material and every one should accept it without any objection. Similarly, if we regard the intention of speaker and the meaning grasped by the listener as nature of word, then Jainas have no abjection in accepting word as psychic (caitsika) phenomena. Unfortunately, all the schools of Indian philosophy have used the word in different sense but when criticism were made, no school took care that in what sense and in which context the word is used. What the Jainas mean by word is
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