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Relation has an essential role in the systems of Indian philosophy. Amongst the systems, 狈补惫测补-狈测腻测补 system gives the most importance to relation. The 狈补颈测腻测颈办补蝉, the 痴补颈艣别峁�i办补蝉, the 叠丑腻峁�峁�补蝉 and the 笔谤腻产丑腻办补谤补蝉 are the realist philosophers who accept the real existence of relation. These philosophers opine that without the reality of relation, it is not possible to gain knowledge. Relation has the main role in the process of the generation of knowledge. The conception of the 辫谤补尘腻峁嘺蝉 like 辫谤补迟测补办峁�a, 补苍耻尘腻苍补, 耻辫补尘腻苍补 艣补产诲补, 补谤迟丑腻辫补迟迟颈 and anupalabdhi require the understanding the concept of relation.^[1]

The 狈测腻测补-痴补颈艣别峁�i办补蝉 being realist uphold the separate existences of all things which are knowable and nameable. Hence, the concept of relation is of utmost importance to maintain the relation between the substrates (诲丑补谤尘墨) and properties (dharma) which are entirety different entities. Of the seven categories accepted by the 痴补颈艣别峁�i办补蝉 the sixth category i.e., 蝉补尘补惫腻测补 is a relation. Some of the qualities are also relational viz., conjunction, disjunction, number and separateness. Later on the 狈测腻测补痴补颈艣别峁�i办补蝉 developed the notion that anything can function as a relation by combining itself to another thing. 鈥淚n Navya-狈测腻测补 further useful technical terminology was developed to handle relations, as their awareness of the importance of relations for their system increased.鈥�^[2]

In the 狈测腻测补 system, the conception of relation is related to the 狈测腻测补 theory of 补苍测辞苍测腻产丑腻惫补. According to them, relation is fully external. The western philosophers opine that the relations of the things are external as well as internal. The internal relations are created in the nature of things. In Indian philosophy, the 厂腻峁僰丑测补, 叠丑腻峁�峁�补蝉 and Advaita Ved膩ntins state that 迟腻诲腻迟尘测补 relation is an internal relation. According to some point of view, relation cannot make into one unit but it is accepted as a relation.^[3]

In the 狈测腻测补-Vai艣e峁�ika system, all relations are external. The 狈补颈测腻测颈办补蝉 have used 迟腻诲腻迟尘测补, as a relation, but as an external relation. 狈补颈测腻测颈办补蝉 opine that, it cannot be gained from the nature of a thing. It is seen that a dharma is complete different from a dharmin, an avayavin (a composite whole) is complete separate from its avayavas (component parts), 箩腻迟颈 is totally distinct from vyakti.

In all these cases, there must be some relation to account for their existence in the same locus.^[4]

鈥淩elation according to Alexander is the vaguest word in the philosophical vocabulary. It is used as a symbol indicating a connection and is generally left undefined.鈥�^[5]

Relation is known as contact (蝉补苍苍颈办补谤峁�a岣�). It is the cause of the notion of qualifier and qualificand in different things.^[6] 闯补驳补诲墨艣补 Tark膩la峁僰膩ra maintains that a relation is the object (惫颈峁�a测补) of the knowledge of being qualified (惫颈艣颈峁ａ弓补) as distinct from the qualifierness (惫颈艣别峁�a峁嘺迟腻) and qualificandness (惫颈艣别峁�y补迟腻)^[7]. 搁奴辫补惫腻苍 驳丑补峁璦岣� is the qualified knowledge. There are three objects in this. The one object is 驳丑补峁璦 as substantive another is 谤奴辫补 (colour) as attribute and the third object is 蝉补尘补惫腻测补 (relation) between 驳丑补峁璦 and 谤奴辫补. There is 惫颈峁�a测补t膩 (objectness) in these objects. The 惫颈峁�a测补t膩 which remains in the 驳丑补峁璦 is in the form of substantiveness, the 惫颈峁�a测补t膩 which remains in 谤奴辫补 is in the form of attributiveness. The 惫颈峁�a测补t膩 which remains in 蝉补尘补惫腻测补 is in the form of 蝉补峁僺补谤驳补 that is known as relation.^[8]

According to some Navya-狈补颈测腻测颈办补蝉, that is known as relation which is the determining faction of a qualified knowledge (惫颈艣颈峁ａ弓补dh墨).^[9]

In the 狈补惫测补-狈测腻测补, relation is discussed in detail relation occupied a very important place in the 狈补惫测补-狈测腻测补. Dinesh Chandra Guha also underlines the importance of relation in 狈补惫测补-狈测腻测补 Logic thus 鈥淭he edifice of 狈补惫测补-狈测腻测补 rests to a great extent on the conception of 鈥�sambandha鈥� or relation. Indeed the conception of relation is so interesting and all-pervasive that on account of its application the 狈补惫测补-狈测腻测补 can safely be called Relational Logic even in the most modern sense of the term. Anything which has been done so with the help of relations.鈥�^[10] Moreover, Navya-狈补颈测腻测颈办补蝉 are called sambandhi. All subject-matters of the 狈补惫测补-狈测腻测补 system clarified with the help of the concept relation.

Footnotes and references:

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[1]:

cf. Relation in Indian Philosophy, p.69

[2]:

Potter, Karl H., Indian Philosophy, p. 80

[3]:

A Primer of Indian Logic, pp. 49-50

[4]:

cf. Ibid., pp. 50-51

[5]:

Vide, Relation in Indian Philosophy, p.11

[6]:

蝉补尘产补苍诲丑补岣� 蝉补苍苍颈办补谤峁�a岣� sa ca vibhinnayovastunorvi艣e峁�a峁嘺vi艣e峁�ya-bh膩vaprayojaka岣�. 狈补惫测补-狈测腻测补bh膩峁Ｄ乸rad墨pa岣�, p.9

[7]:

vi艣e峁�yavi艣e峁�antv膩nya惫颈艣颈峁ａ弓补dh墨惫颈峁�a测补tva峁� eva sambandhatvamiti bh膩vah. Siddh膩ntalak峁�ana J膩gadi艣墨, p. 252

[8]:

cf. Relation in Indian Philosophy, p.80

[9]:

惫颈艣颈峁ａ弓补dh墨niy膩makasyaiva tath膩tv膩t. Siddh膩ntalak峁�ana J膩gadi艣墨, p. 252

[10]:

狈补惫测补-狈测腻测补 System of Logic, p.56