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"The relation between substance and attributes is one of the intriguing problems of philosophy. It has well-high texed the ingenuity and resources of philosophers in the East and Madhva's contribution to the solution of this in the West. He has actually problem is both original and significant. contributed a new idea, the concept of Visesas - to the treatment of this philosophical problem. It is an outstanding discovery of his. Madhva accepts a relation of 'colourful identity (Savisesabheda) in respect of coessential attributes and difference-cum-identity (Bhedabheda) in the case of transient attributes. I 1 Khandite bheda aikyam ca; syadvastu na bhedavat(TV) li He has thus made a striking efforts to rise above the 'dualism' of substance and attributes and combine them into a homogeneous whole that admits, however, of logical conceptual and linguistic distinction, wherever necessary, thro' the selfdifferentiating capacity of substances themselves, to be known as "Visesas." #420 It is peculiar characteristic of things which makes the talk of difference possible where, really speaking, there 420 A exists only identity. I The concept Vishesha is an unlimited power of Lord Brahman

which is His very nature, that plays the role of conveying the identity of the attributes of Brahman that appear mutually distinct for common understanding and also that helps for Bhedavyavahara. 420 B This Visesa conjoins and distinguishes the attributes for Bhedavyavahara and it does not spoil the very nature and identity of the attributes of the Brahman. And it does not refer to and conjoin the attributes that are of opposite nature such as Baddhatva, Muktatva since they spoil the very nature and greatness of Brahman. This Visesa, though it is one of the Gunas (or is included in Gunas), its 421 function goes on without any obstacle. With the help of this Visesa, presence of the attributes of mutual contradiction is possible in the Brahman such as Anutva (atomic form). Mahattva (universal form) and the like. 422 Such wonderful attributes such as Anima-mahima, Garima-laghima are present in the Brahman as a mark of His unlimited treasure of auspicious qualities. This Visesa also establishes the identity of the Brahman with His each unlimited Guna. This conveys the Nityatva to the Lord's Bala, Jhana, Kriya and the like. The concept Vishesha may be defined as- "that extra-ordinary power of Brahman as His nature that fulfills the need of Bheda-vyavahara where there is no Bheda at all; and also infinity of the attributes individually." Here the function of Bheda by Visesa is ristricted to that which is conveyed by the Sruti. Therefore, it is to be understood that it

i 126 I does not serve the purpose of identitying Duhkha, Jiva and 423 the like in the Brahman. To prove Abheda of this Visesa with the Brahman, we do not require any other Visesa, lest that may lead to endless regression, it proves of its identity with the Brahman itself and not with the help of another Visesa. So it is Svanirvahaka like a lamp, that reveals other objects and does not require another lamp to get itself revealed. 424 It is Svanirvanaka, means self-competent, self-explicable and self-related for dealing. It is nothing but an intrinsic power, peculiar, and particular of respective objects. The qualities of Brahman are not different from Him. But these are referred to as distinguished through this Visesa. This is the real purpose of Visesa. 424 A So the Visesa, The Gunas are the very nature of Gunin. being a Guna, is the very nature of the Brahman and hence establishes the identity of them and distinguishes the same for the sake of usage. For the sake of usage as Guna of the Brahman, the Visesa is accepted that playing the role of the f i f representative of Bheda, assists for usage on one hand and establishes the identity of Brahman and His Gunas on the other. The incarnations of the Lord such as Rama, Krsna and the like 424 C are not different from Him. All are identical in nature. In the same way, the unlimited auspicious qualities of the Lord Narayana such as Sarvajnatva etc., are identical with I 424 B

each other and are present even in incarnations. The unlimited forms and innumerable qualities are identical. There is no 425 mutual Bheda among the forms and qualities of the Lord. 4 It can be stated that, the Visesa too is conveyed by the sruti. Because, the sruti states that the Brahman is Gunapurna, Gunavisista and there is no difference between Guna and Gunin. illogical. 1 t Explicitly it appears contradictory and Explicitly But for conveying the real import of the Veda, 3 + $ **** all these three are grouped together in sense (Vishesha, Guna and Gunin). And for that, the Visesa is to be admitted which successfully accomplishes this function. With the help of this Visesa, difference-in-identity and identity-in-difference could be conveyed. Identity can be established with reference to Gunatva and Gunitva in the Lord like Sukha and the like. " * It means Sukha, Jnana etc., are the very nature of Brahman. The Vacyatvarupa guna of these is conveyed and Gunagunibhava F is thus possible with the strength of Visesa. Yathodakam 426 A 426 The srutistating the Brahman as possessing unlimited So this very attributes, negates the difference thereof. Sruti conveys the Visesa, described above in detail. 427 So to prove the validity of this sruti, the Visesa should be admitted in the Brahman as His Svarupasakti that indeed dispels the contradiction being seen in the explicit appearance of Gunagunibhava, identity of the Gunas and the like.

Thus, it is not possible to state the relation of attributed and attribute without the help of such concept which is termed Bhedapratinidhi (playing the role of the representative of difference). This is also required to relate the plurality 428 with regard to the attributes of same object. Jayatirtha says that these Visesas are innumerable subject to manifold and innumerable dealings and usages.