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(68) : Jaina Philosophy of Language
distinction between the two. However, this is only relative distinction and not absolute one. The Jainas deny that the 'cow' is identical with the word 'cow'. Both are different and yet they have an expressive-expressed relation (vācya-vācaka-sambandha). Two different things or independent objects can also be related to each other, like husband-wife. It is therefore, right to believe that there is a relative difference and a relative similarity between the word and the meaning; and it proves expressive-expressed
relation.
(7) Again, the theory of the exclusion of 'others' or the 'false' meaning (anyapoha or atadvyāvṛtti) in Buddhism implies also the fallacy of interdependence (anyonyaśrayadoṣa), because in the very refutation of not-cow (ago), 'cow' is implied and by the negation of cow, not-cow is established. This double-negation ultimately proves itself to be positive. What is got from the negation or exclusion of other thing would of course be positive.
(8) Further, if one does not know the meaning of 'cow', he would be able to comprehend not the meaning of 'ago' (not-cow). Therefore, for negation, positive knowledge is necessary.
(9) Further more, there can be many circumstances when we may fail to find two words which are diametrically so opposed that they may exclude each other, for example the opposite of word sarva i.e. asarva carries no meaning.
(10) If the denotation of a word is only exclusion or negation, then all the words, because of their negative character will become synonyms, as their objects of denotation being of little value will not be distinguishable. All having the same nature, that is, negative character and also being imaginary they will not have any difference whatsoever. Then no distinctions will persist of substance and attribute, past and future, masculine and feminine and also distinction between classes (Roses, cows etc.) and numbers (singular, plural etc.) will disappear. Moreover, if Buddhists accept the fact that the negation can be distinguished concept of double negation (apoha), it will not remain only a category (something imaginary), but will become a real and that would be in accordance with the Jaina view. In the opinion of Prof. G. C. Pande, the apoha (double negation) is not of a negative character. He writes, it is
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