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By N.S. Dravid

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Example text

According to him universal are exclusions and exclusions being negations which are unreal, universals are unreal In the Buddhist view. So no universal like seedness is real. The causal relation has therefore to be supposed to hold of individual causes and individual effects only (which correspond to each other). Each of these causes is endowed with productive competence only as a result of the operation of its own cause» It is only with respect to the individual cause that the possibility of the said incompatibility is now being considered.

And if this is condoned then 'nature' as middle term would go by the board. But mayn't it be urged that the opposite of the inference with nature as middle term is contradictable and this is the difference between the (above mentioned) facts? No! Such a contradiction is present in the present case too. If there were no contradictory (of the negative inference) then the generic property cannot constitute the nature (of that which it characterised). If despite this it could constitute the nature there would then be no sense in indulging in the exploration of the contradictory (of the negative inference).

The first objection to the hypothetical property is that there is no valid proof for it. In the Buddhist view the reality of a thing is not sui generis or self-evident. It needs to be validly established. The second objection is that 28 ÀTMATATTVAVWEKA if the familiar property of seedness can explain seedling-causality of the seed, the postulation of a novel property involves conceptual redundancy. According to some commentators these two objections are to be treated as one. The third objection is that on the assumption of an exotic property determining the causality of causes, invisible entities like sense-organs which are inferred as causes of sensations are rendered superfluous.

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Atmatattvaviveka by Udayanacarya With Translation, Explanation and Analytical-Critical Survey by N.S. Dravid


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