________________
182
on the fact that Samanya consists in a group of features common to a number of individuals and as such, is absolutely different from the Visesa which are peculiarities characterising each of the individuals. Yet experience gives us the idea, not of the Samanya and the Visesa asundered from each other but of the individual in which the Sámánya and the Visesa are organically united. To explain this, the Nyaya Philosophers have to deprive the Samanya and the Visesa of much of their absolutely separatist characters and to assert that they are united in the indivi. dual ab-extra. The Nyaya theory thus amounts to this that the Samanya and the Visesa are different and yet are united. Tbis is, no doubt, the correct position but hardly understandable from the orthodox stand-point of the Nyaya; for, the question arises; how can two essentially separate matters so unite as to appear as a unity. The solution of this lies in the Anekantavada, according to which, the Samanya and the Višeşa differ, not absolutely but only in some respects. The Samanya is the group of common features, while the Vibesas are the peculiar features; absolutely considered in this way, they are different. On the other hand, neither of the Samanya and the Višeşa has any real existence
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
