NOTES
159'
atmatva. The Dvaitin in reply analysis the term iitmatva into eight alternatives and refutes them one after another. The Nyaya definition of generality is that it is eternal, one, and abides in many. As Atmatva is present only in Brahman and not anywhere else, it is impossible to treat it as a generality. The Advaitin in reply contends that there is possibility for generality on the ground of the presence of the assumptive differences in the ii.tman. The Dvaitin's answer to this objection is that such assumptively different ~itmans form a part of the subject, because all that is illusory is treated as the subject. Hence atmatva cannot be an upii.dhi and no counter-argument in the form "the world is not real, because it is anatma" would be tenable because of partial non-establishment of the probans "atmatva ". The second alternative, reality (sattvam), happens to be the probandum itself. Hence there is the defect of non-difference of the probans and the probandum. The third alternative, unsublatability, is found in non-existence and there is no probandum there. Hence the inconstancy of the pervasion. The fourth alternative, knowledgeness, is found in the subject, because vrtti-jffana is also a kind of knowledge ; hence ii.tmatva cannot be an upadhi. The fifth alternative, being the substrate of knowledge, is not found in the atman though it is real. Hence the inconstancy of the pervasion. Atman according to Advaita is not a knowing entity. There is no substrate-attribute relation in it. The sixth alternative, self-luminosity, is discussed when the criticism of the probans, i.e., cognisability is taken up (XV ff). The seventh and the eighth alternatives are not found in the ii.tman. The advaitin's Brahman admits of no predication, for the reason that there is nothing outside it. The A.d'Witin finds fault with the Dvaitin for the analysis of the term Jtmatva, on the ground that such an entity is established for the Dvaitin. The resourceful Dv~itin turns round and retorts th!lt whatever alternatives may !>e acceptable to the Dvaitin, they
