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If the Jainas are opposed to the Mimams& doctrine that every aspect of reality (and for the matter of that, the aspect of reality, presented by the fourth Bhanga ) is expressible in words, they are also opposed to the other extreme view viz., of the Buddhist that realities as they are, are beyond the reach of words. According to them, a real is rigidly particular; it has its own practical officiency. This strict partioularity-or Sva-laksaná as it is called,-has nothing in common with or has nothing to do with the character of any other object. In perception, we come across this pure particularity of the real.. Conception cannot yield this particular aspeot, as it is based on Kalpana or a recollection of other matters connected with the object. Conception consists in assimilation and yields a general idea which is not real, in as much as the general idea is neither partioular (Sva-laksana) nor is of any Artha-kriya-käritva or practical efficiency. (e. g. a general idea of water' will not quench one's thirst ). Words are built on concepts or general ideas and as such realities characterised by Sva-Laksana and Artha-KriysKaritva, are beyond their reach. We have already shown how it is psychologically impossible to isolute perception from conception. Every perce
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