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Jaina Perspective in Philosophy and Religion
horn. So this practical and particularistic view is to meet with the fallacy of wrong selection of species called Vyavahārābhasa (TH), where one eats vegetable without being it of any kind, mango1 etc.
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The particularistic approach sometimes forgets the past or the future aspect of a thing and confines only to the present, straight away refering to the natural thing. To them past is defunct and the future is unborn.3 The reality is momentary being, a great flux. These are Buddhist and the Heraclitus, who must be charged with the fallacy of straight and direct glimpse, devoid of temporal determinations or Kalikanikṣepa (affaq). This fallacy is called Ṛjusūtrābhāsa ( HIभास ).
But as the real is expressed and characterised by a word who must also examine the meanings of word. So comes Sabda Naya or verbal standpoint. Each name has its own meanings and different words or ( Synonyms ) may also refer to the same object. So the relation between terms and meaning is relative one, and when we take them to be absolute we commit the fallacy of Sabdabhasa", which we find among the nominalist and the grammarians.s
1. " वनस्पतिगृहाणेति प्रोक्ते गृहणतिकोऽपि किम्", नयकणिका, श्लोक ९ । 2. ( क ) "ऋजुसूत्रनयो वस्तुनातीतं नाप्य नागतम्", नयकणिका,
श्लोक ११ ।
( ख ) "अतीते नानागतेन परकीयेन वस्तुना", नयकणिका, श्लोक १२ । 3. Nathmal Tatia; p. 195.
4. नयकणिका, श्लोक १२; न्यायदीपिका - परोक्ष प्रकाश, पृ० ८५ ।
5. S. Radhakrishnan : History of Indian Philosophy, Vol. I. 6. अर्थ शब्दनयोऽनेकैः पर्यायैरेकमेव च ।
मन्यते कुंभकलशघटाघेकार्थ वाचका ।। नयकणिका, श्लोक १४
T
7. नयकणिका, Introduction.
8. न्यायावतार, श्लोक १९ : Explanations - अनेकान्तात्मकं वस्तुगोचर
२९ ।
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