VisheSha

[Guest guest]

Dear KP:

 

Let us understand this substance-attribute relationship in itself

and then bring in the visheSha factor.

 

To begin with, you have to ask yourself the question as to

whether the relation between substance and attribute is an

internal one or an external one. If the former, you would

agree with the Madhva tradition (which you don't). If external

(which is what it would have to be since V'advaita says that

substance and attribute are different), then the relation would

have to be samavAya as samyoga (which takes places ONLY

between substances) is ruled out. Since the relation is

samavAya, V'advaita would have no right to criticize the

NyAya-VaisheShikas. It would be like the " pot calling the

kettle black " .

 

Secondly, there are two types of identity:

a) absolute identity (atyantAbheda)

b) " colorful " identity (savisheShAbheda)

 

What Dvaita VedAnta does is to accept not only the first type

(tho' not in the Advaitic sense) but the second also to

explain the substance-attribute relationship. By internalizing the

issue to the constitution of the substance thru visheSha,

Dvaita VedAnta has avoided the pitfalls of samavAya. It further

avoids infinite regress on visheSha by claiming it to be

svanirvAhaka.

 

If visheSha is not accepted:

 

1. How could one account for harmony of attributes?

2. How could one account for the temporary focus on one

attribute to the temporary obscuration of the others?

3. How could one account for not only the apparent distinction

between substance and attribute but between the attributes

themselves?

 

 

2. The visheSha of the NyAya-VaisheShika system and Dvaita

VedAnta are quite different. The notion of visheSha in the N-V

system is the principle of differentiation and individuation

between one substance/entity and another. In Dvaita VedAnta,

this is not necessary as differentiation is already embedded

within the constitution of every entity. This is known as

svarUpabheda. The concept of visheSha in Dvaita VedAnta is thus

used to explain the seeming difference where none exists and

to harmonize the attributes within a substance.

 

regards,

ShrInivAsa-SamIra smaraNa

Hebbar