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(intention Vivaksā) of the speaker. (Vivaksā prabhavahi sabdustamey chayeyu).18
The Jainas criticise the Non-denotive theory on the following grouhs :
(a) Words cannot be said to have no relation with fact because it is only by being related to fact that they describe the object,19 If it is maintained that words have no relation to facts, it will not be possible to describe facts and as such knowledge will become impossible. Nothing will be communicable then.
(b) Further, words cannot be said to denote exclusively the intention of the speaker because then the truth and falsity of the judgements cannot be determined. 20 It is always by reference to facts that the truth or falsity of any statement is determined.
(c) Finally, words cannot be said to be related to the intention of the speaker exclusively because sometimes they convey the intended meaning and sometimes the unintended meanieg, also, 21
III. The positive view of the Jainas
The Jainas thus conclude that words are neither denotive of reality owing to ontological identity or causality nor afe they absolutely cut off from reality. They denote the object owing to natural capacity (sahaja yogyata) and indication (sam keta) or usage (samaya). There is Kathamcid vācya vācaka sath bandha (The relation of partial picturing) between Word and Meaning. According to Bhadra bāhu words are related to facts and yet they are non-related. They cán. not be said to have identity with fact because by the utterance of the word, "sweet", mouth is not sweetened, nor is it burnt when the word, "fire" is uttered. * However, we cannot also say that there is absolutely no relation between word and fact because words undoubtedly describe facts. "Fire" describes fire and not anything else.22 There is thus identity-in-difference between Word and Meaning, and neither pure identity nor pure difference. The words hnve the
18. Tattvopalava Sidha, Gayakavada series, Barauda, p. 120. 19. Vide, Nyaya Kumuda Chandra, p. 533 20. Ibid, p. 697
21. Ibid, p. 696 22. Abhi hanam abhibeyu hoi bhinma abhinnath ca
Khura aggimoyaguccāranammi jambā uvayana savanānam Vicchedo na vi däho na pūranam tena bhinnamtu. Jamha ya moyaguccaranammibhatattheva paccao hoi Na ya hoi sa annatthe tena abhinnat tavatthao. (Nyayavatara, p. 13)
Mahavira Jayanti Smarika, 76
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