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ous to each other. In the course of clearing up this confusion the integral and the unique (jatyantara) features of the coordinate synthesis of identity-in-difference are brought out.
JAINA THEORIES OF REALITY AND KNOWLEDGE
There follows a discussion of two aspects of reality, viz., the relational structure and causal efficiency (arthakriyākāritvam). It is shown that these, like other aspects of reality, can exist and function only within the ontological framework of a co-ordinate identity-in-difference.
An attempt (i) to determine the meaning and content of the notion of dravya' (substance) and (ii) to distinguish between the two concepts of guna (intrinsic attribute) and paryāya (extrinsic attribute) concludes Part One of this work. It should be added that several notions such as relativity or interrelatedness, continuity (and the allied notions of compactness and cons ecutiveness), divisibility and negation (apoha) have been touched upon, in appropriate places, in the course of this part.
The epistemological section (Pt. II) endeavours to present an analytical account and a critical estimation of the methods of knowledge, recognised by the Jaina thinkers, under the characteristic doctrines of standpoints and of conditional predications (nayavada and syādvāda). The presentation of these methods is, however, preceded by an investigation into the nature and the logical evolution of the theory of manifoldness (anekāntavāda) because this theory is the basis of the methods just referred to. The analysis reveals that the principle of distinction inherent in the logic of any realistic school of philosophy, has been given full play in the
