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The Dimensions of a Word: Bhartshari's and Amộtachandra-sūri's Approach
Malgorzata Glinicka
[The Jaina philosophy of language has been developing through centuries according to its own insight into crucial phenomena of reality and advanced exploration of mind. The followers of Mahāvīra were formulating their ideas and concepts in constant struggle and vivid and dynamic interaction with the representatives of other schools of philosophical thought, such as Buddhists, nyāya, mimāṁsā, vaiseșika etc.
It is worth considering what was their attitude towords one of the most profile, celebrated and outstanding intellectuals in this field-Bharthari. The proponent of sabda and sphota theories, is quoted analyzed and criticized by each school.
Bharthari and Amstacandra-sūri have different opinion concerning the nature of a word but there is one joint between them - the conviction that one single word can never elucidate the whole nature of an object and the entire truth of it but it brings one meaningful part of knowledge of an object to a human being's mind.] Aspects undertaken by them have been related to main issues of philosophical and linguistic investigations, such as origin, nature and structure of language, way of conveying meanings, relation between word and its denotation, expressed meaning of word (universal v. particular), limitation of meaning, problem of describability of reality, relation between language and truth, criterion of judging truthfulness of a sentence (a statement/a proposition) and truthfulness or falsehood of a statement, the types of statements, which are beyond the categories of truthfulness or falsehood.
It is worth considering what was their attitude towords one of the most profile, celebrated and outstanding intețectuals in this field-- Bhartshari, The proponent of sabda and sphota theories, quot, analyzed and criticized by each school an how their concept of world has been evaluating within their own perspective and anekānta approach. There is also a very important presupposition--underlined by Wittgenstein and admonished by Indian thinkers--that language cannot by cut off other human activities!
The Jaina thinkers have incorporated their intuitions concerning the nature of language and processes lying under a dynamic of generating a speech and crystalizing a meaning into their precisely constructed system propped up the great pillars of their philosophy-- ahimsa-vāda (postulate of non-violence), aparigraha-vāda (doctrine of non-possession) and anekānta -vāda (multiplexity of reality), supported by the concepts of syād-vāda (method of seven-fold modal description) or pramāņa-sapta-bhangi, naya-vāda (doctrine of view-points) or naya-sapta-bhangi and niksepa-/ nyāsa-vāda (the method of seven stand-points)
