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ORDINARY PERCEPTION AND ITS OBJECTS 165 upward, throwing downward, contraction, expansion and
locomotion (ulk峁�epa峁嚹乸ak峁�epa峁嚹乲u帽canapras膩ra峁嘺gamana).
These actions belong to such substances as earth, water, air,
light or fire and the mind. Those inhering in the mind are
imperceptible, since the mind is so. The action or motion of
the perceptible substances can be perceived by the senses of
sight and touch. In the perception of movement the second
kind of sense-object contact, viz. samyukta-samav膩ya is
operative. The senses come in contact with movement through
their conjunction with the things in which it inheres."
4. The universal (s膩m膩nya) particularity (vise峁�a) and
the relation of inherence (samav膩ya)
There are three views of the universal or the class-essence
in Indian philosophy. In the Bauddha philosophy we have the
nominalistic view. According to it, the individual alone is real
and there is no class-essence or universal other than the parti-
cular objects of experience. The idea of sameness that we may
have with regard to a number of individuals of a certain class
is due to their being called by the same name. It is only the
name that is general, and the name does not stand for any
positive essence that is present in all the individuals. It means
only that the individuals called by one name are different from
those to which a different name is given. Thus certain animals
are called cow, not because they possess any common essence.
but because they are different from all animals that are not
cows. So there is no universal but the name with a negative
connotation.2
The Jainas and the Advaita Ved膩ntins adopt the concep-
tualistic view of the universal. According to them, the univer-
sal does not stand for any independent entity over and above
1 BP.,
54-56.
2 Vide TB., p. 28; Six Buddhist Ny膩ya Tracts, Pt. 5, on S膩m膩nya-
诲奴峁�a峁嘺-诲颈办辫谤补蝉腻谤颈迟腻.
3 VP., Ch. I; Outlines of Jainism, p. 115; Prameyakamala., Ch. IV.