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Reals in the Jaina Metaphysics
The Jaina's are thus upholders of the theory that darkness and shadow are modes of matter.
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We are not to decide here which of the two theories of darkness, the Nyaya and the Jaina, is correct and acceptable. To us, debates like the above are no more than intellectual treats in these days of physical science. We simply want it to be noted in this connection that AnandaJñana, the Vedanta thinker while criticising the Nyaya doctrine of the reality of substances states: "To hold that substances are nine in number is not correct; for, the reality of darkness as the tenth substance, may also be established by reasoning".
CLASSES OF SOUNDS
Sound: Sound, as already noted, is neither a primary susbstance nor an attribute (of Akāśa), according to the Jaina's. It is a modification of material mass, which in itself is Asabda i.e. unsounding. According to the Jaina writers, sound is of two kinds viz.-linguistic and non-linguistic. The latter is either natural (Vaisrasika) like the sound of thunder or adventitious (Prayogika). The Prayogika sounds may be of four modes viz:-Tata, Vitata, Ghana and Saușira. Of these Ghana is the sound produced from cymbals and other such metallic instruments while Sausira is that produced from wind-instruments like a pipe. As regards Tata and Vitata we have slightly varied accounts'. The linguistic or Bhāṣālakṣaṇa sounds are either expressed
I "Sound" says the author of the Pancasti-Kaya-Samaya-Sara "is produced by Skandha's which are aggregates of Paramāņus. When these come in contact with one another, sound is generated".
The author of the Tattvärtha-rāja-vārtika says that Tata is the sound produced by an instrument covered by skin (Qarma-tatanat), while Vitata is that coming from a stringed instrument (Tantṛ-kṛta). Brahma-deva on the contrary, quotes a passage, "Tata is to be known as the sound of a stringed instrument like Vina etc. while Vitata, as that coming from an instrument covered by leather e.g. a Pataha. The account of the author of Amarakośa seems to be in agreement with the latter description with this variation that he calls Vitata, Anaddha".
The Tirthamkara's or the omniscient teachers, it is also said, deliver their discourses in Anakṣara Dhvani's which are called Divya, a sort of letterless divine language.
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