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function; still it is not possible to place the Sanketa on the individual as it involves the fault of endlessness' and 'violation'. Hence a word conveys the sense of an individual implied by the class." It may be noted here that in the view of the Naiyāyikas the generic concept is already grasped and hence the question of the faults of endlessness as also of violation does not arise when fixing the Sanketa on a Jātivisistavyakti. Thus the Naiyayikas are the advocates of the Jātiviśistavyaktivāda in regard to Sanketa. The Apoha Theory
Hemachandra also takes up the Apoha theory of the Buddhists. Apoha means 'excluding everything else from the object and excluding the object from all other objects.' The Buddhists believe that everything is momentary or Kșanika. This is why the Buddhist doctrine is called Vaināśikadarśana. It is quite natural for those who hold this doctrine of Kşaạikavāda to find it difficult to fix the convention in Jāti since it is Ekanitya and Anekā nugata. Nor is it possible to fix it in Guņa or Kriyā or Sañjñā because they are Nitya. This means no positive idea can be got from words so far as things are concerned. Therefore, it is only the distinction or difference of things from all other things that words signify. Thus the word Gauh, when uttered, conveys the sense that the thing is not Aśva nor Hasti. To put it in other words, the word Gauḥ or any other word for that matter conveys no positive idea about the nature of the thing but it only marks it off from everything else. Thus, according to the Apohavāda, neither the Vyakti is Sanketita nor an Upādhi. What is Sarketita is the negative idea that a thing is neither this nor that (Atadvyāvștti ).
In the light of the position adopted by the Buddhists with regard to Sanketa, we find that the paragraph in the Viveka Commentary on Apoha sums up the Buddhist doctrine neatly. It states that "the class, the individual and the individual characterised by the class-all these are notional
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