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Notes
143
Vaiseșika but Särikhya system of philosophy is also included in the false point of view of non-distinguished.
P.24.L.18. Compare Laghiyastrayalankāra (5.38). The fact that the non-Jaina systems are shown as false points of view should not be interpreted as meaning that the doctrine of points of view has essentially anything to do with the nonJaina systems. The nature of things is such that it admits of the doctrine of points of view (Auto-commentary on Tattvārthasūtra, 1. 35).
CHAPTER 3
ON SYMBOLS
P.25. L. 14-15. The purpose of the symbols is to make distinction of words and objects which indicate the object which are cognised either through organ of knowledge or through partial point of view. Sometimes these objects are indicated not by words but by objects themselves. (Nyāyakumudacandra, p. 799. L.5-8). Therefore the text in its definition of symbol includes both word and the object.
P.25.L.16-17. Pūjyapada also says that the purpose of the symbol is to exclude the irrelevant and depict the relevant (Sarvārthasiddhi, 1. 5). Dhavala (p. 30) says that the listeners are either ignorant or partially aware or fully aware of the object which is to be discussed. The ignorant listener does not know the meaning of the word. If he mistakes substantial symbols for modal symbol or vice versa the symbols are to be used to correct him. A man who is partially aware or fully aware of the object under discussion may also have doubts and symbols are used to remove that.
P. 25. L. 18. A symbol (consisting of word or object) can be used in four ways: (1) It may be used without any regard for the qualities possessed by the object which it indicates e.g. a poor man may be named as Rājā (king). (2) An object may be used as symbol for another object without any regard for the shape of the two, e.g. a wooden chessman is called king even though it has no resemblance with the king
