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CHAPTER X
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cannot be accepted, for this will be false and how can there be realisation of truth through false propositions? So the Anekānta view that a proposition has connection with itself as well as with its opposite must be accepted. By denying the opposite, a substance is established through pramāņas, pratyakşa etc.That is to say, we mention that a substance is ‘this, and not this' and do not hold only that it is this for the latter is false and cannot lead to correct knowledge.?
वाक्स्वभावोऽन्यवागर्थप्रतिषेधनिरङ्कुशः। आह च स्वार्थसामान्यं तादृग् वाच्यं खपुष्पवत् ॥11॥ vaksvabhāvo'nya-vāgartha-pratiședha-nirankuśaḥ, āha cha svārtha-sāmānyaṁ tādrg vāchyaṁ kha
puspavat.
111. The nature of a word is that it, without any obstruction, denies the meaning of another word. If only it is said that it expresses the sāmānya of its own meaning, the interpretation would be (impossible) like a sky-flower.
COMMENTARY When we say “bring a pitcher', it necessarily opposes bringing of other things. The inherent nature of a word is therefore its own meaning apart from, and in opposition to the meaning of other words.
In every substance there is knowledge of its general and special characteristics. “The objects of pramāņa are sāmānya, common qualities, i.e., generic attributes, or višesa, distinguishing attributes, i.e. differentia. This 1. "tranfeuerufalement fargenfem u ruf besar athal ... Teini_ 'विरुद्धमपि संसिद्धं तदत्तद्प वेदनम्।
Ac Fruit tad a /?" Aștasahasri. 2. “तदेवेत्येकान्तेन प्रतिपादयन्ती मिथ्यैव भारती, कथमनयार्थदेशनम् ? इत्येकान्ते
aferent TypeRITETTI" Astašati.
