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The Nirgunatva indicates the absence of Prakrta-gunas. If one more negative particle is added as Nairgunyam na, then

it gives the sense of affirmation. 353 is Saguna (He is not Nirguna). 100 It affirms that the Lord According to the Advaita, it cannot be said that NirgunaBecause the sruti: Neha sruti negates the Bhavadharmas. 353 A nanasti kincana denies all the Bhavadharmas in Brahman I according to the Advaita. If this is so then Nirqunatvadharma is also to be denied on the same ground. If NirgunatvaJ dharma alone is regarded or accepted then'Neha nana.... Sruti becomes invalid. Therefore, it is better to accept the meaning of the Nirgunasruti as absence of three Prakrtagunas, or material qualities, by which validity of all the Sruti-passages remains unharmed, 354 Now, if it is stated that the Lord is Nirguna, then on account of Nirgunatva-rupadharma and Vacvatvarupadharma (guna), He becomes Saguna. If He is known by Laksyartha, then on account of Laksyatvarupadharma, He becomes Saguna. If both these Vacyatva and Laksyatva are given up, then He becomes Abodhya and this Abodhyatva-dharma is attributed to by which He becomes Saguna. 355 If Nirgunatva is Mithya, then Sagunatva is thus proved easily. The Nirgunasruti cannot affect or cause any sublation to Saguna-sruti, because Nirgunasruti is Mithya. If Bhava-

rupadharmas are alone negated or denied, then Abhavadharmas could be traced and mentioned as real without any difficulty. So the Anyonyabhava, one of the Abhavadharmas, becomes real and it proves and establishes the absolute difference (Bheda) between the Lord and the Jiva and the Jada. Here Anyonyabhava may be known in respect of Sarvajnatva of the Lord and Alpajnatva of the Jiva. The two are distinct to each other. 355 A This difference is not the Prthaktva of the logicians which disregards any relation. Vadiraja states that though the Lord and the Jiva are absolutely different, they have the relation of Bimbapratibimbabhava. Pratibimba cannot have the existence without Bimba. So Prthaktva of the logicians is not the Bheda of Tattvavada. So, Nirgunatva may be real or unreal, or it may convey the sense of Abhavadharmas; Sagunatva is unharmed. Hence, Bhavadharmas are to be admitted inevitably by Nirgunasruti as admitting Abhavadharmas. Bhavadharmas, such as Jnatattva, Visayatva, Abhavadharmasrayatva and others are to be accepted. Vadiraja promises that the text Tattvamasi also indicates Bheda or difference between the Bheda of Anyonyabhavarupa. Tat and Ivam is Bhavarupavisesa. } The Advaita cannot deny 357 this difference for having not admitted Bhavarupavisesas. } 1