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TC Sildar
substance According to the Nyāya-Varesika, it is the specific quality of wala (p ce or ether)
11 Jaing philusophy sabla (sound) 15 conceived as the manifestation of Mutter! The cause of it-natural or artificial, has been pointed out to As the striking of moleculcs (skantha) against one another, ie "sound is
1012411 b rolecul, when they strike one another, which inay be natural UT 11 14 hound 1 ly be indirectly associated with storus als 313
The secu of the theory of sound of the Jainas is embodied in the J419 I . In thrust igamic 19e Umasvatili had sown the seed of its netaphisical sect on the basis of its aganic conception, while Acarya Aindalundi 16 To Try 1 Pillid 1,16 Akalauk2,17 Vidyan andals and other Ijter 101 a, cradually developed it in the light of the theories of sound of other induin philosophie Thcy organized the entire system of the pohle ais un the huury of sound of tlie Sambhya-Yoga, tlic Buddhists, the X,7- Valeuki and the Mininisalas The Jana thinkers have returned the Buddhist tradition of manifestation (parpāya) of Rūpa (Matter) by a.ce plugs und as manifestation of Pułgala (Matter), while discarding other tradition, in formulating their theory of sound
It appears that the speculation on the theory of sound marks a stage of unicrgence and development of subtle thought in the field of ladian shtli puhv et the guna tla, wamottar kaln (post-agimic age) and darsa
in da (ace of Indian nietaphysics) In this speculation the Simkhyn-Yoga, 163 Buddhista, the Nyiya-Vilsusibi thu Mimibukas and the Jainas buve alaked the problem in their respective manners The Sinkhya-Yoga plusph 1. the advocate of Prakrtivada Doctorine of the fundamental cause of the material unterse, nevertheless, it gives place to fabda (sound)
Lanmutta (infra-atomic or potential energy) which generates alasa fether or space), while the theory of sound of the Valbhāska school of the Hindu 15 based on ksandkai ada (Doctrine of momentariness) as sound is conceived by them as momentary The Nyaya-Valseşika has propounded the theory of sound on the basis of dravyalva (substantiality)
od unit a (attributiveness), hence its theory of sound stands on Drapyavada (Panciple of Substance) and gunawada (Principle of attribute or quality) The Bhalla school of the Mim imsakas has admitted the theory of sound on the basis of substantiality Jaina pbilosophy has conceived it on the principle of substantiality and modality, as three potent factors or laws, VIY origination (utrada) destruction (oyaya) and permanence (dhrauvya), operate in the material world by bringing about transformation in it through the forces of external and internal causes
