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100: śramaņa, Vol 64, No. III, July-Sept. 2013
till an activity is not completed it remains 'not-done'. 'Burning' is ‘not burnt', it is rather ‘nonburnt'. In that case till your whole sāri is not burnt, you cannot say it is burnt. It would be false and contradictory to your theory”.
The third story relates to the fact that each sentence uttered in some purpose should be situated in the dimension determined by one specific point of view. According to this story Jayanti asked Mahāvīra whether sleeping is good or waking. The master of spiritual awakening replied that for some living beings one of this options is good and for some others the second is better. Everything depends upon the context, so the process of defining and establishing the relative meaning of questions, answers and concepts is very important.
The next step in clarifying crucial intuitions has become vibhajya-vāda (analytical method), an analytic method based on strict divisions (Sanskrit. vibhaj, to devide, to distribute, to assign, to separate, to part, vibhajya, to be devided, to be distinguished) - developed by the Jaina and the Buddhists- consisting in scrutinizing questions for its solutions. Mahāvīra uses two main methods - avyākļta-vāda(sanskr. avyākịta, undeveloped, not expounded, method of inexplicability) and vibhajyavāda. Then other conceptions as syād-vāda, sapta-bhangi and naya-vāda have been developed. Jain Conception of Origin of Language and a Scriptural Knowledge In Prajñāpanā-sūtra (A Work On Statement) Mahāvīra asked by Gautama about the beginning of the language said: "The language begins with the living beings" and this thesis is strictly connected with the whole Jaina view dividing the set of entities between the living beings (jīva) and the non-living beings (ajīva). The multiplicity of languages is based on the multiplicity of living beings. Jaina tradition emphasizes a meaning rather than a word and the advocacy of this first aspect should be laid in tīrthankara auspices".
Jain scholars have distinguished two types of word cognition: linguistic (bhāṣātmaka) and nonlinguistic (abhāṣātmaka) and two aspects of language: akşarātmaka-bhāṣā (“language which nature is syllables”, "language consisting of syllables”), typical for human beings and anakṣarātmaka-bhāṣā ("language which nature is a lack of syllables”, "language consisting of no syllables”) of other living creatures, infants and dump people. There are two types of scriptures76: sādi-śruta (temporal scriptures) and anādi-śruta (eternal scriptures). Because they are based on language, it is also relatively temporal or relatively eternal. The scriptural knowledge śrut-jñāna (cognition based on listening, language based cognition) is not possible without sensory one - mati-jñāna (cognition based on perception) including avagraha (perception with the senses, a form of knowledge), ihā (speculation), apāya (perceptual judgement) and dhāraņā (retention keeping back, also in remembrance, a good memory the act of holding, bearing, wearing, supporting, maintaining)". "Scriptural knowledge proceeded by sensory knowledge is of two or of twelve, or of many kinds"78. The verbal proficiency is acquired after one based on mind - testimony. There are two types of scriptural awareness - inner corpus (arga pravista) consisting of twelve limbs and external one (amga bāhya), for example Daśa Vaikālika and Uttarādhyayana. The owner of it
