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XXV]
Important Madhva Works
79
certain objects; for, just as unity has a separate meaning, so the difference is also realized by itself. It is wrong to think that first we have the notion of the differing objects in themselves in their unity and that then the differences are realized; to perceive the object is to perceive the difference. Difference is as simple and analysable as unity. Unity is also a simple notion, yet it can be expressed in the form of a relation of identity-such as that of Brahman and individual self, as the monists say. In the same way difference is a simple notion, though it may be expressed as subsisting between two entities. It is true that in cases of doubt and illusion our notion of difference is arrested, but so it is also in the case of our notion of unity. For to perceive an object is not to perceive its unity or identity; to perceive objects is to perceive their uniqueness, and it is this uniqueness which constitutes difference1. The expression "its difference" signifies the very uniqueness of the nature of the thing; for, had it not been so, then the perception of the object would not have led us to realize its separateness and difference from others. If such a difference was not realized with the very perception of the object, then one might easily have confused oneself with a jug or with a piece of cloth; but such a confusion never occurs, the reason being that the jug, as soon as it is perceived, is perceived as different from all other things. Difference therefore is realized as the very nature of things that are perceived; doubts occur only in those cases where there is some similarity, while in most other cases the difference of an entity from other entities is realized with the very perception of the entity. Just as, when a number of lights are seen at a glance, they are all known in a general manner, so difference is also known in a general manner, though the particular difference of the object from any other specific object may not be realized immediately upon perception. When a number of articles is perceived, we also perceive at once that each article is different, though the specific difference of each article from the other may not be realized at once. We conclude therefore that perception of difference is dependent upon a prior perception of multiplicity as a series of units upon which the notion
1 padartha-sva-rūpatvād bhedasya na ca dharmi-pratiyogy-apekṣayā bhedasya svarūpatvam aikyavat-svarūpasyaiva tathātvāt, sva-rupa-siddhā vai tad asiddhiś ca jiveśvaraikyam vadataḥ siddhaiva, bhedas tu sva-rūpa-darśana eva siddhiḥ, prāyaḥ sarvato vilakṣaṇam hi padartha-sva-rupam drsyate. Ibid.
