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ORXVI
TORIWORD
... 8. Others think that there is no connection between the word and the external object, but the word by constant practice rouges the memory of the external object, just as an elephant goad causes the elephant to act.
9. The words 'cow' etc. méan only the external objects but not the negation of their opposite, for example the word 'oow' doos not mean that it is not a not-cow. If the word means the negation of its opposite, in that case there must be some other word to designate the cows as cows, because one word cannot produce two different kinds of knowledge. So negation of the opposite cannot be the meaning of the word.
Bhamasha.
10. The word does not mean the negation of its opposite. If by the negation of the opposite you mean a common quality existing in all species of the group, for example, a common quality in all cows, in that case it will be the same as our Gotva (quality of being a cow). If negation means non-existence only, in that case the outward appearance of the world will be S'anya or void, and the Vijñånas of cow, horse, etc. will not represent any object but only the forms of Vijīâna. If so, the nature of Vijñâna will be in the forms of cows, etc. and it will not be necessary to postulate the form of Vijñana as the negation of the opposite. Kumárila
11. Negation of the opposite cannot be the meaning of the word. Negation is possible only in the case of such words as 'cows' where not-cows are existing, but it will be impossible in the case of Sarva which will be meaningless as there is nothing that may represent the opposite of Sarva. If you hold that every individual is different from Sarva then, what will be that Sarva which is different from every one ?
Uddyotakara.
12. In no way the negation of the opposite can be meant by the word. There are things existing which are often expressed by the words, and between the objects and the words there must be some connection which will lead people to understand objects expressed by the words,
