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Reals in the Jaina Metaphysics ception, as a result of which, we come to understand that cow is the animal signified by the word cow. A word is thus not directly related to the object signified by it.
NYĀYA CRITICISM OF THE MIMĀMSĀ THEORY OF SOUND
The philosophers of the Nyāya school also object to the Mīmāṁsā theory of words. They point out that if there were a relationship of Prāpti (an essential relationship between the two related, such that one yields the other) between the word and its object, our mouth would have been filled with food as soon as the word, food, was uttered; our mouth would have been burnt as soon as the word, fire was uttered and our mouth would have been pierced as soon as the word, sword was uttered.
पूरणप्रदाहपाटनानुपपत्तेश्च सम्वन्धाभावः। २-१-५३ न्यायसूत्रम् । Similarly, when there is an object, we do not find any vocal organs or effort to make sounds,—with the result that there is no sound. As Vātsāyana points out:
perffapiszta sfą 7417FTTHATS OTTUTHI Different nationalities use the same word in different senses, which shows that there is no fixed relationship between a particular word and a particular object. The Naiyāyika's point out that if a word and its object were essentially related, the meaning of the former would have been clear to all; but this is not the case. A word signifies its object only to him who knows its meaning already, which indicates that the relation between the word and the object is not essential but one established and built up by an agency external to them. The Nyāya philosophers reject also the Mīmāṁsā doctrine of the eternity and the substantiality of sound. They point out that a sound and for the matter of that, a word is generated by material masses coming against and separating from each other; it is found to come to an end when it is no longer heard; the intensiy of a sound varies or can be made to vary. As regards the Mimāṁsā contention about the re-emergences of the same sound, the Naiyāyika's point out that we have never the self-same
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