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I. Meaning as a Relation
"1%/TEANING has been defined by the majority of ancient
Indian writers on the philosophy of language in terms
of a relation. Thus, the great grammarian Nage^a Bhatta x
sense the Sankhya, however, maintain that this power resides in objects
also. Thus the Vedanta assigns the " expressedness " of the jar to the
cid-abhasa " reflected consciousness" (Pancada&i, chap, viii, 4-15). Cf;
Benfey on Plato's Cratylus (pp. 10-11). The existence or absence of this
cognitive power in objects is more or less an epistemological question. But
from the linguistic point of view mere words cannot serve as the cause of
verbal cognition ; it is the relation between the word and the object which is
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this common factor and thus cognizes the relation of the word
Sankhya-vrilti, p. 108.
Nyaya-siddhanta-muktavali (Benares, iv, p. 15).
Manjusa (p. 23). Cf. Kumarila, Sloka-varltika, sutra 5, verses 140-3.
Cf. Bhartrhari, Vakya-padtya, iii, 3, 37.
Vakya-padtya, iii, 3, 3; Vatsyaynna on Nydya-Sutra, ii, 1, 50.
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real signifiant of the object " burning " is not the word
" burning ", but the burning sensation. If the word were also
a similar signifiant, the utterance of the word " fire " should
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and the meaning. " The meaning exists only in the mind,
it has no existence outside the mind." For if the subjectivity
1 Prameya-kamala-martanda, p. 136.
2 The Jain work Asfa-saliasrl, p. 249. Cf. William James, Pragmatism r
p. 213.
3 Sloka-varltika (ibid.).
4 Nyaya-Sutra, ii, 1, 50-1. Nyaya-varUika-tdtparya-filed, p. 289.
5 Prameya-kamala-martanda, ibid.
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exists in the eternal world. And the judgment " the jar is
not" would be self-contradictory, as there is no subject of
which existence cannot be predicated,1 and as by hypothesis
the word " jar " means that the object jar does exist in the
by the utterance of the word " fire", the word being only an
p. 272.
Hermann contrasts language with music, calling the former as an " imago
of objectivity ".
3 Manjusa, p. 459.
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5 Helaraja, ibid.
6 Vishayata-vada, pp. 3-4. Objectivity according to Gadfidhara is a
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There is unfortunately no mention of the author's name in the MS.; but the
nature of the paper shows that it must bo at least a century old.
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between the word the object denoted. The word " cow "
does not denote the object " cow ". It denotes, in the first
instance, only the negation (Apoha) of objects which are not the
essence of meaning :?
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to both." i
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would be impossible.4
1 Nyaya-varUika-tatparya-jika, p. 340.
2 Cf. a similar theory in recent times: Saussure, Cours de Linguistique
Gendrale, pp. 167-75. In language, he says, there are only differences without
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ing to Dinnaga 4 the expression " blue lotus " signifies the
negation of the relation " non-blue : non-lotus ". But how
can A be said to be the attribute of B, unless there is a positive
" blue lotus " does not give the idea of "red " in the lotus ;
it positively colours, as it were, the substance lotus with its
2 Sloka-vdrttika, p. 569.
3 Prameya-lamala-martawJa, chap. iv. Cf. Caird's Hegel, p. 135.
4 Prameya-kamala-martanda, ibid.
5 Cf. Sloka-vdrttika, pp. 596, 597.
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" no" will mean the negation of the " non-no", and the
word negation will signify the " negation of non-negation ",
which will be nonsensical.2
Conclusion
We thus find two main lines of philosophical opinion on the
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