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JAINA THEORIES OF REALITY AND KNOWLEDGE
Expression, according to him, is "the very essence of consciousness and, hence, all that exists. Therefore, whatever exists and whatever is thought of, is completely expressible." This thesis represents an extreme viewpoint.
An antithesis to Bhartshari's viewpoint is presented by certain utterances of the Upanişads which, as noticed during the treatment of the third phase in the development of the indefinable, were, later on, developed into the well-articulated theories of anirvacanīyatã in Advaitism, and similar ideas in certain trends of Buddhism. This antithetical view maintains that the ultimate is absolutely beyond the reach of words, and, when any attempt is made to 'reach' the ultimate through words they are found utterly to conceal, nay, even distort it.
follows the kā. beginning with: śabdesvevāśritā saktirviśvasyāsya nibandhanī/ Commenting on this Punyarāja further ob
serves : sarvā apyarthajätayaḥ sūksmarūpeṇa sabdådhişthānāḥ / 2. According to Bhartřhari “There is no cognition which is not
interpenetrated with word. Thought is impossible without verbal expression. It is language that makes cognition illuminative of its objects." This item is beautifully expressed by the following celebrated kā. of Bhartshari: na so'sti pratyayo loke yah sabdānugamādste) anuviddhamiva jñānam sarvam śabdena bhāsatel/ Vākyapadiya, I. 124, and for its E. T. see JPN, p. 111. For a similar importance attached to śabda by the author of Kavyādarśa see The Philosophy of Sanskrit Grammar (P. C. Chakravarti, Calcutta University, 1936), p. 39, especially n. 2 thereon. This Philosophy of Grammar as well as his "Linguistic Speculations of the Hindus" in the Journal of the Department of Letters, Vol. XII, University of Calcutta, 1925, give an exposition of Bhartphari's general posi
tion in relation to the Mimāṁsakas, the Naiyāyikas and others. 3. See supra, pp. 348-350.
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