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CHAPTER IV
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from it. Nevertheless Dvaitism does recognise identity also under a more comprehensive designation of its philosophy, viz., savićeşābhedavāda.
Saviseşābhedavāda' is described as a doctrine of "identityin-difference”, or, more correctly, identity associated with difference, or, identity "amidst's difference. The relation of a substance (guni) is believed to be identical with its attribute (guna) or attributes". "... Attributes of the supreme Nārāyaṇa (God) are”, for instance, “identical with Him” 6. Yet this identity of the substance and its attributes is believed to depend upon the operation of viseșa, which functions in all cases of identity”?? It is on account of the operation' or 'function of visesa that we are said to understand that although the substance and its attributes are identical they are also different--or rather, they are identical
1. RRS, pp. 293, 510 and 628. See also EIP, p. 189 and the article
The Saviseşābheda Theory' in A Volume of Eastern and Indian Studies (presented to Prof. F. W. Thomas), 1939, Bombay,
pp. 230-235. 2. RRS, p. 293. 3. EIP, p. 189. 4. RRS, p. 293. 5. Cf. EIP, p. 191. 6. RRS, pp. 509, 510 etc. It sounds rather strange that not merely
the attributes and similar determinations' are identical with God but also are ‘identical with one another': cf. "Guna (attribute), Karma (action and activity) and similar determinations of Brahman are of the essential, foundational and fundamental (sic) nature of Brahman. They are inseparable from the nature of Brahman. They are identical with Brahman. In virtue of this identity the attributes are identical with one another or devoid
of all difference..." etc. Ibid., p. 504 f. See also what follows. 7. Ibid., p. 509,
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