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anyavyāvștti i.e. exclusion of other things (e. g. 'jar' excludes all that is non-jar).
The three alternatives inentioned in these gătbās represent the views of the Sabdabrahmavadi Grammarians, the Vijñānādvaitavādi Bauddhas and other philosophers who admit an external object which the word is meant to denote. According to the Sabdabralima vadins, Sabda or Word is the ultimate reality, and all else is a phenomenon of it. Therefore a word can mean Word only. The Vijñā nādvaita vādins regard vijñāna or consciousness as the only reality, even the external things are but external projections of ideas. Therefore, in their view, the meaning of a word is vijnana or knowledge. According to the other philosophers a word means a thing. Words are classified as two-fold-nāman (noun) and akhyata (verb). Nouns åre of four kinds according as they mean genus, substance (dravya), action or attribute. See Nyāyamanījarī, p. 297.
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(1611) Karma-See Introduction-section on karman, a latent impression deposited by acts, physical or mental. The Jainas regard it as pudgala constituted of matter, and as clinging to the soul. All schools of philosophy, excepting the Cārvākas, accept the doctrine of karma.
(1613) Jayanta bas in his Nyāyamañjarī brilliantly argued out a case for karman. See Nya yamañjari, p. 481.
(1614) The intermediate movement when the soul has abandoned the previous body, but has not taken into itself a new one is called in Jaina thought the antara lagati, wherein the soul moves to its new destination by virtue of its association with the karmic body. The Bauddhas call this karinic body antarabhava-sarira (inter-existence boly) which in their
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