New Dimensions in Jaina Logic

Author(s): Mahaprajna Acharya, Nathmal Tatia
Publisher: Today and Tommorrow Printers and Publishers

Page 66

58 New Dimensions in Jaina Logic
diversity also in respect of the organs which cognise them. The word is cognised by the auditory sense-organ whereas the meaning (idea or thing) is cognisable by any kind of sense-organ, external or internal. The relationship of identity can never be possible on account of the diversity of spatial location and the organs of cognition. The admission of the relation of identity between word and meaning would entail burning sensation in the mouth at the time of articulation of the word 'fire'.
with concept also, like the meaning, is not the referent of a word. The difficulties consequent upon the admission of meaning as the referent of a word should equally apply to the doctrine of the concept as the referent of a word.
The momentary viewpoint (rjusūtra naya) is an experience arising from a momentary mode that is immediately present before the person. It rejects the past and the future as unreal. It does not also admit any nexus even between two modes and also between two relations. Such experience, however, has no sanction of the popular viewpoint which shows that the momentary viewpoint is only a partial representation of reality, because otherwise the momentary viewpoint would be an instance of a pseudo viewpoint. It is pantoscopic viewpoint that represents the popular estimation of reality. It is only the combination of all viewpoints that is capable of satisfying the popular need and demand, intellectual as well as practical.?
The momentary viewpoint is compared to the Buddhist doctrine of universal flux, but because of its being only a partial view of reality at the cost of other views, it can be called a pseudo-momentary viewpoint.
Verbal Viewpoint
The word is a powerful medium of our daily life, social and intellectual, which was invested with the power of expressing his meaning (idea or thing) by man himself. The word has also an intrinsic power of expression of its own. It travels from the mouth of the speaker to the ears of the listeners to reveal its meaning. Such revelation or expression is possible also by physical gestures. But the clarity of words is not possible in those gestures or other kinds of symbols, which also suffer from the difficulty of transmission and communication. This is why that language is requisitioned for conveying meanings. Our ideas arise from language, and language in its turn makes those ideas capable of deep thinking in