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unhappily never the case and a dreadful objeot would have presented itself as soon as its name was uttered, which is, happily, however, never the case. If then words and objects corresponding to each other are neither identical in substance nor the causes of each other, they cannot be said to be related to one another.
In opposing the Buddhist doctrine of nonrelationship of words and objects, the Jainas point out that besides the relationships of causation and identity which obviously do not subsist between words and objects, there may be a relationsbip between them which is Vãoya-VácakaSambandha. This means that a word and an object are so related that the former signifies the latter and that the latter is signified by the former. The Nyaya School agrees with the Jainas in affirming this Vãoya-Vacaka-Sambandba between a word and its object, The Nyaya thinkers, however, hold that it was God who endowed a word with its given significance. The meaning of a term, in other words, was fixed by God in the early misty days of creation, according to them. The Jainas dispense with any idea of God in this connection. According to them, every word has the capacity of expressing all the objects of the world but its particular significance
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