xxxi only in relation to its terms. It is not an attribute of both the relata ; it is an attribute of one and it is signalised by theother. Difference is not an attribute different from the substrate. It is the svariipa of the substrate itself. All the objections against treating difference as the svariipa of the Dharmin (substrate) are answered at great length. Though difference is said to be of the very nature of the substrate, it is distinguishable by the assumption of the category vis'e~a. The category viS'e!;a helps us to distinguish such of those attributes from the substrate, that are non-different from the substrate. ViS'e$a is self-differentiating. It needs no external help. This category is discussed briefly in this connection. The witness-consciousness is responsible for the simultaneous cognition of the substrate and its attribute, difference, which is of its very nature. A discussion about the capacities of Sak~in and his power to apprehend the validity in cogntion, Time, Akas•a, etc. is taken up closely. A few section are devoted te the establishment of tht> intrinsic nature of validity and the extrinsic nature of invalidity. Rival views are sought to be refuted. The book ends with two counter· inferences pillorying the Advaitin's doctrine of the illusory nature of the universe. There is a unity of purpose running through the entire book i.e., the refutation of the Advaitin's conception of illusoriness of the universe. Several other.issues are brought into the ambit of discussion, which have no intimate connection with the refutation of the illusory nature of the universe, the central theme of the book. It is the most compact, short and illuminating polemical 'tract of Dvaita Ver,lanta. Tw~ printed editions of this book are available. (1) The Kumbakonam edition with the com~entary of S'ri Raghavendra published by T. R. •Krishnnamachariar. (2) The Belgaum edition with t~ree
