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ground, the word and as such, it must be expressible through it.
The Jainas like all the Schools of Indian Philosophy repudiate this Mimamsa doctrine of the noumenal reality of sounds. Sounds are produced by personal and other efforts; they are subject to modification i. e. capable of being intensified or lowered in tone; the fact of their annihilation is also manifest to all. If a sound were identical with a reality, the very utterance of the word, "Fire", would at once have burned one's tongue. The Mimamsa contention about an object being evolved from its corresponding name, is contradicted by the fact of the accidental character of the latter's significance; for, the meaning of a word is conventional, after all. There being thus no essential and necessary connection between words and objects, it is too much to say that every aspect of reality must have name for its expression. A fact may be inexpressible, if its nature be peculiarly conditioned and the aspect of reality, presented by the fourth manner of predication is conditioned exactly this way; for, in this Bhanga, affirmation and negation are simultaneously attributed to an object and it is beyond the power of a word to express a reality with opposing aspects, co-existing in it.
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