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Reals in the Jaina Metaphysics
that it is not impossible for a word to have two functions, if the two functions are closely connected. Take the case of the word, Blue, in the expression, Blue-Lotus. The word, Blue has a sense of its own but at the same time, it has another function viz:--expressing the character of the Lotus. The Naiyāyika's point out that the relation between Blue and Lotus in the expression Blue-Lotus is a relation between an adjective and a substantive (fazqu-farice); such relationship can subsist only where both the words have positive senses, each of its own; the sense of one of the words affects or colours the sense of the other word. The sense of the word Blue does not generate the sense of the word, Lotus. But in the case of the one single word, Cow, we have only one sense a negative one, according to the Buddhists and this negative sense is said to generate the positive sense. These alleged senses in one and the same word cannot hence be said to be related as an adjective and a substantive.
WORDS HAVE A POSITIVE SENSE
The Naiyāyika's further point out that the word cow may not indicate a particular cow; but it cannot be said to yield a purely negative idea on that account; it stands for something positive, a collection of characteristics common to a number of cows. The general characteristics of a thing are as much positive and real as its particular behaviours. The word cow thus indicates a positive and a real aspect of the animal cow. It is thus that according to the Nyāya thinkers, the Buddhist theory of Apoha falls to the ground.
सिद्धश्चेद् गौरपोहार्थं वृथाऽपोहप्रकल्पनस् ।
KNOWLEDGE OF AN OBJECT FROM A WORD IS INFERENTIAL ACCORDING TO THE VAISESIKAS
The philosophers of the Vaiseșika school also oppose the negative theory of the Buddhists. They point out that a word and its object are related. But any and every word is.
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