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distinguish those attributes that are n{)t non-different from their respective substrates is the function of vis'e!Ja. They are infinite in number unlike the category of vis'e~a in Nyaya metaphysics which is found only in eternal substances. The vis'ef}as are selfdifferentiating (svotovyavartaka). It is the dharma of padarthas. ] ayatirtha argues that if the category of vis'e~a be not admitted the scheme of relations will lead to infinite regress. At some stage 3;t least the relation must be said to be self-explanatory. Those who accept inherence point out that inherence is not dependent on any other relation to explain itself. Instead of attributing a number of duties to relation, it is better to assume this category vis'ef}a which is only a potency of a padartha. Further, scriptural statements like " Brahman is knowledge, bliss " etc., can be interpreted soundly only when we assume vis'e~a along with abheda. The attributes " knowledge " and " bliss " are not different from their substrate, Brahman. Yet they are not non-different, since the terms are non-synonymous and there is also the contingence of a host of undesirable conclusions, such as the futility of one of the terms, the leaving over of knowledge or bliss alone by the elimination of other, knowledge not being like bliss the object of unconditional desire and so on. To avoid this we have to admit non-difference, but with a vis'e~a. (For the Advaitins refutation of the category of vis'e~a refer to Advaita siddhi, p. 570.) L (478-486). The Dvaitin's inference to establish difference is as follows. •· The bodies in dispute have souls corresponding to their number, because of the attribute of being bodies." As against this inference it was pointed out by the Advaitin that the probans is inconstant in respect of dead bodies and bodies that are to be born. Though the probans is there the probandum "having• a jOUI" is not there. Hence the inconstancy. In order to ward ,off this defect the probans is interpreted to mea? "being the locus of enjoyment not involving reciprocal recolle<:tion " • • Sl!ch a probans is not present jn dead bodies, because enjoyment
