content which forms the
predicative quality (_vis'e@sa@natavacchedaka_) of the predicate 'jug'
which is related to knowledge. We cannot therefore have the
knowledge of the jug without having the knowledge of the predicative
quality, the content [Footnote ref 3]." But in order that the knowledge
of the jug could be rendered possible, there must be a stage at
which the universal or the pure predication should be known
and this is the nirvikalpa stage, the admission of which though
not testified by experience is after all logically indispensably
necessary. In the proposition "It is a cow," the cow is an
universal, and this must be intuited directly before it could be
related to the particular with which it is associated.

But both the old and the new schools of Nyaya and Vais'e@sika
admitted the validity of the savikalpa perception which
the Buddhists denied. Things are not of the nature of momentary
particulars, but they are endowed with class-characters or universals
and thus our knowledge of universals as revealed by the
perception of objects is not erroneous and is directly produced
by objects. The Buddhists hold that the error of savikalpa perception
consists in the attribution of jati (universal), gu@na (quality),

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[Footnote 1: _Tattvacintama@ni_ p. 812.]

[Footnote 2: _Ibid_. p. 809.]

[Footnote 3: _Siddhantamuktavali_ on _Bha@sapariccheda karika_, 58.]

340

kriya (action), nama (name), and dravya (substance) to things [Footnote ref
1]. The universal and that of which the universal is predicated are
not different but are the same identical entity. Thus the predication
of an universal in the savikalpa perception involves the
false creation of a difference where there was none. So also the
quality is not different from the substance and to speak of a
thing as qualified is thus an error similar to the former. The
same remark applies to action, for motion is not something different
from that which moves. But name is completely different
from the thing and yet the name and the thing are identified,
and again the percept "man with a stick" is regarded as if it
was a single thing or substance, though "man" and "stick" are
altogether different and there is no unity between them. Now
as regards the first three objections it is a question of the difference
of the Nyaya ontological position with that of the Buddhists,
for we know that Nyaya and Va