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Reals in the Jaina Metaphysics JAINA's RejecT THE MĪMĀMSĀ THEORY
The Jaina philosophers agree with the Buddhists and the Naiyāyika's in rejecting the Mīmāṁsā contention regarding the substantiality of sounds and the essential relationship between a word and its object. They point out:'शब्दाकाररहितं हि नीलादिरूपं लोचनज्ञाने प्रतिभाति तद्रहितस्तु शब्द: श्रोत्रज्ञाने इति कथं तयोरैक्यम् । An object of the colour, blue etc., though unsounding is perceived by our eyes while a sound which has no colour is perceived by our ears. How then can a sound and an
object be identical ? They point out'शब्दपरिणामरूपत्वाज्जगतः शब्दमयत्वम् ।' If the world were but the modification of sound it would always be sounding. शब्दात्मकत्वेऽर्थानां शब्दप्रतीतौ संकेतग्राहिणोऽप्यर्थे सन्देहो न स्यात्। अग्नि पापोणादिशब्दश्रवणाच्च दाहधातादिप्रसङ्गः।
If the objects in their essence were sounds, one who does not know the meaning of a word (sound) should have no doubt about the object signified by it, on hearing the sound .... On the other hand, one's organ of hearing would have been burnt or hurt on hearing the words, fire or stone.
JAINA's REJECT THE BUDDHIST THEORY
At the same time, the Jaina's like the Naiyāyikas are opposed to the Buddhists' theory Apoha. They point out
किञ्चास्यापोहमात्राभिधायित्वे प्रतीतिविरोधो गवादिशब्देश्य विधिरूपावसायेन प्रत्ययप्रतीतेः। अन्यनिषेधमात्राभिधायित्वे च तत्रैव चरितार्थ त्वात् सास्नादिमतोऽर्थस्याऽतोऽ प्रतीतेः तद्विषयायाः गवादि बुद्धर्जनकोऽन्यः ध्वनिरन्वेषणीय :। अथैकेन व गोशब्देन बुद्धिद्वयस्योत्पादनात् नापरो ध्वनिमुंग्यः। न, एकस्य विधिकारिणो निषेधकारिणो वा ध्वन युगपद्विज्ञानद्वय लक्षण फलानुपलाम्भात्। विधिनिषेधज्ञानयोश्चान्योन्य विरोधात् कथमेकस्मात् संभवः ?।
The contention that a word yields a negative apprehension
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