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## Devagam - Aapta-Mimamsa
The statement that speech only conveys the general (common) in the form of other-exclusion (anya-apoha), not the particular (svalakshana), is also not correct. Because other-exclusion, being false, cannot be the meaning of the word. The meaning of a word is that which is perceived, obtained, and towards which there is an inclination, by that particular word. Trivial other-exclusion is neither known nor obtained by any word, nor is there any inclination towards it. Therefore, it is not the denotation of the word. Since the words "pot", "cloth", etc., convey the perception and attainment of the particular objects intended by them, and the listener, upon hearing those words, has an inclination towards them, therefore, the denotation of the words "pot", etc., is the particular object intended, not the exclusion of non-pot, etc. Therefore, only those statements marked by the word "syat" are indicative and illuminating of truth. Statements not marked by the word "syat" cannot illuminate truth.
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That which is the cause of the desired meaning and is inseparable from the prohibited (opposite) is the predicate of the word, and that is the object of injunction and its prohibited is the object of rejection. In reality, the speaker uses words to say what is desirable and to prohibit what is not desirable. And that for which the word is used is its denotation. Therefore, the other-exclusion (prohibition) of the word is complete, and the object is its denotation. Thus, denotation, etc., are inherently syadvada - not completely affirmative, nor completely negative, but both (anekanta-rupa). All things - evidence, object of knowledge, speaker, marked by the seal - are anekantarupa.
This last chapter ends with the 114th verse. In it, the author concludes the work by demonstrating the purpose of his writing. He says that he has written this Aapta-Mimamsa for those who are interested in the particles, so that they may know, have faith, and practice that the correct statement is such and such, and the false statement is such and such, and thus they may be able to determine the truth and desirability of the correct statement and the falsity and rejection of the false statement. From this, the Acharya...