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102: Sramana, Vol 64, No. III, July-Sept. 2013
porting the complex outlook of Jain philosophers. From the point of view of the origin of words they can be classified into -- caused by efforts (prāyogika) and word sounds exerted by the friction or collision of two inanimate things (sangharșa)".
A word is the alphabetical meaningful sound-symbol. According to A Lexicon of the Dogmas of Buddhists Philosophy (which is) The Lord of Kind (Abhidhāna-Rājendra-kośa) we have been provided by several Jain definitions. A sound should be alphabetical, arranged in a definite order and it should be meaningful by interpretation or manifestation. The Ācāryas of tạrthaEkaras' tradition mention inseparable relation between a word and a meaning but they do not treat them as equal and identical but bounded with vācya-vācaka relation leading to the revelation of the reality consisting of expressible units of matter-objects. Listening and pronouncing are the fundamentals of articulate knowledge gained through written or uttered word engaging three senses. “According to Jaina masters when a speaker wants to express his thoughts and feelings to others, it is mind, which first of all becomes active. After the mind, the speech becomes active. After speech the body and then after the speaker's sound system receives the atoms of speech variform (thāṣā-vargaņā). Then it transforms into language or in special word-sound and finally excretes the form of sound and gets them out. These linguistic matters emerged in sound form, spread over the sky as sound waves. [...] The transmission process of word-sound waves takes place in the following way. First of all, the departed matter (pudgala) in the form of sound, vibrates their near by aggregates and makes it articulated. In this way, gradually emerging sound-waves through the matters of speech variform reaches up to the end of the universe like undulation method [...]. As a stone thrown into the water of a pond creates waves in the water and those waves, again by vibrating their nearby waves reach to the cool of the pond, in the same way the sound waves travel to the end of the universe”99.
The audible sound can be of three kinds: uttered (uccarita), infused (vāsita) and uttered-infused (uccarita-vāsita). From the point of view of the speaker the physical language (dravya-bhāsā) is regarded of being of three kinds: receiving (grahana), coming out (nihsarana) and shocked (parāghāta) 100
"Jainas maintain that the sense of hearing is prāpyakārī (contractile). When the sound touches the sense of hearing, then only the cognition of word is occurred, it does not matter whether the sound is generated in near by or at distant place. The sound due to its spreadable nature reaches to the sense of hearing and strikes to the listener for word meaning”101.
This peculiar and distinct philosophy of language differs from philosophy formulated by the Buddhists, nyāya, mīmāṁsā, vaiseșika and other schools of Indian systematic thought. The followers of Mahāvīra accentuate a word symbol, situating in the main position and then the recollection of previous situations implies an identification of these objects for which word symbols are used and for which accordingly there is a cognition of meaning.
In this view the important role is played by mind (manas), considered as direct (avyavahita), in the opposition to indirect (vyavahita)- cause of cognition. According to Achārya Pujyapäda's A Complete Attainment of All Objects (Sarvārthasiddhi) mind is one of ten vitalities of life
