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cases our sense-organ of hearing comes in contact with the direction (Dik) or the place (Deśa), where the sound originates. Accordingly the Buddhists conclude that our auditory sense-organ is not Prāpyakāri i.e. it does not come in contact with the object in the matter of its sensation.
Yes-ACCORDING TO THE JAINA'S AND THE NAIYAYIKA's
In reply to the above Buddhist contention, the Jaina's point out that although in the matter of olfactory sensations also, we have the Vyapadeśa's or apprehensions e.g. “This sweet smell is from the mādhavi-bowers" or 'this sandal scent is from the southern direction', the Buddhists look upon the olfactory sense-organ as Prāpyakārī. Why, then, should not the auditory sense be Prāpyakāri? The Buddhists may contend that in the case of smell, smell is the object of sense and that the olfactory sense-organ comes in contact with smell only and not with the place or direction. They point out that the place and direction, connected with smell, are really extraneous matters, the apprehensions of which along with smell are really due to recollection and association. The Jaina's refute this Buddhist contention by pointing out similarly that sound is the object of the sense of hearing and that the latter comes in contact with sound only, to which the apprehensions of the direction and the place of sound are really extraneous, joined by recollection and association.
WHERE THE JAINA AND THE NYĀYA VIEWS DIFFER
The sense of hearing is thus Prāpyakări according to the Jaina's, which is the Nyāya view also. We have, however, seen in what respect the Jaina theory of sound is different from the Nyāya. The Nyāya school admits the reality of a subtle material substance, called the Ākāśa, which is the abode of sound and the waves produced in which, when carried to our sense-organ of hearing produce our sensations of sound. The Jaina's, however, do not admit the reality of Ākāśa as a material substance; according to them, sound is Paudgalika i.e. a mode of matter itself. When our sense
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