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CHAPTER VII
mation of the paints and patterns. It is a unity and, at that, a novel unity, resulting from, and existing concurrently with, the paints and designs in a certain order. Similarly a relation is a unique combination of the constituent relata.
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The Jaina is at one with the Nyaya-Vaiśeṣika in entertaining relation as a part of the real and objective world. There are, however, two points of significant difference which call for a brief reference although they have been anticipated at several places in course of this account. The first concerns the question of an independent existence of relation as a distinct entity, and, the second, of samavāyasambandha (necessary relation).
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The Jaina attitude to the first question is that relation is something which is integral to the terms but not something which is an absolutely independent entity. This does not at all mean that it is subjective or mental as the Buddhist means. It is indeed an objective fact serving as a link as it were between the terms of relation. The 'link' need not necessarily mean an independent existent. What is objective need not be an absolute or separate entity somehow penetratA relation ing into the being of the terms from without : refers to the capacity of the terms for an 'intrinsic' or 'extrinsic' determination between themselves by virtue of the relational power seated in them. In spite of the diversities in the relatedness, between the terms, ranging from the most intimate or inseparable, to the most mechanical, or separable, kind, all relations are specific embodiments of identity-in-difference. This approach to relation as identity-in-difference containing, within itself, the power of bringing into connection the varie
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