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points only to a fact which is the surest indication of the reality of that resulting nature. As for the resulting nature itself, we have certainly the definite apprehension of it when the positive and the negative attributions are made but so far as its direct expression is concerned, it remains inexpressible; and inexpressibility is due to the nature and function of words themselves, each of which can signify only one definite aspect of a thing.
The Mimamsakas, however, are opposed to the doctrine of the inexpressibility of any reality. According to them noumenon sound is the ultimate reality, from which the world of objects are evolved. Every object and every aspect of the outside reality must be expressible through their corresponding names because the latter as the fundamental Sabda Brahma which is "Anadinidhana or eternal, from the very basis of the objective reality. Applying this Mimamsa contention to the case of the fourth Bhanga of the Anekānta-vāda, it may be said that the nature of an object when contradictory attributes are simultaneously attributed to it, is not incapable of being expressed in a word; for, if this be an aspect of the real object which it certainly is according to the Jainas, it has for its basie
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