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JAINA THEORIES OF REALITY AND KNOWLEDGE
that relation is a real (vastava) entity intervening between two terms or the relata (sambandhinau) as a tertium quid (padārthantara”) or a distinct 'link' connecting them into a relational unity.
of the world from the knowing mind, but also of each part from the others in the objective and pluralistic universe. This spirit is signified by the postulate that there can be no objectless knowledge (na cāvişaye kācid upalabdhiḥ/ NBV, p. 220) as well as that what is cognitively distinguishable' is different
(pratītibhedāt bhedo'sti / NM, p. 312). 1. For the reality (vastutva) of relation, see ILE, 2, f.n. 2, p. 131. 2. Each of the two kinds of relation, viz., saryoga and
samavāya (to be presently explained) is termed as 'padārtha' or category. Samyoga (the conjunctive relation or conjunction), however, is said to a be quality and, therefore, dependent upon, though distinct from, a substance (dravya) which is the most important of the seven categories, whereas samavāya (the 'necessary relation') is treated as an independent category.
While characterising samavāya as a 'padārtha' a distinction is advanced by the Naiyāyika, viz., that samavāya is a 'subsistent' (bhāva), but not an existent (sattā). (BPV, p. 30, kā. 13, and SWK, p. 107).
Hiriyanna refers to this distinction between subsistence and existence as quite fundamental to' as well as 'quite in accordance with' 'the basic principles' of Vaišeşika philosophy. (IPC, p. 162, and p. 163, f.n. 1).
Cf. "Suppose, for instance," observes Russell, “that I am in my room. I exist, my room exists, but does 'in' exist? Yet obviously the word has a meaning; it denotes a relation which holds between me and my room. This relation is something, although we cannot say that it exists IN THE SAME SENSE in which I and my room exist”. (Problems, p. 90). A little further he continues "....we shall say that they (universals in which relations are included, cf. ibid., p. 97) SUBSIST or HAVE BEING, where 'being' is opposed to existence' as timeless. The world of Universals, therefore, may also be described as the world of being". (Ibid., p. 100).
