ness associated with it, but it does not reveal

___________________________________________________________________

[Footnote 1: See Udyotakara's _Nyayavarttika_, p. 37, and Ga@nges'a's
_Tattvacintama@ni,_ p. 401, _Bibliotheca Indica_.]

[Footnote 2: "_Indriye@nalocya maricin uccavacamuccalato nirvikalpena
g@rhitva pas'cattatropaghatado@sat viparyyeti, savikalpako'sya pratyayo
bhranto jayate tasmadvijnanasya uvabhicaro narthasya,_ Vacaspati's
_Tatparyatika_," p. 87.]

[Footnote 3: _Nyayamanjari,_ p. 88.]

[Footnote 4: _Ibid._ pp. 89 and 184.]

[Footnote 5: _Ibid._ p. 184.]

[Footnote 6: _Nyayakandali,_ pp. 177-181, "_S'uktisa@myuktenendriye@na
do@sasahakarina rajatasa@mskarasacivena sad@rs'yamanurundhata
s'uktikavi@sayo rajatadhyavasaya@h k@rta@h._"]

338

it in a subject-predicate relation as when I say "this is an orange."
The avikalpika stage thus reveals the universal associated with
the particular, but as there is no association of name at this stage,
the universal and the particular are taken in one sweep and not
as terms of relation as subject and predicate or substance and
attribute (_jatyadisvarupavagahi na tu jatyadina@m mitho
vis'e@sa@navis'e@syabhavavagahiti yavat_) [Footnote ref 1]. He thinks
that such a stage, when the object is only seen but not associated
with name or a subject-predicate relation, can be distinguished in
perception not only in the case of infants or dumb persons that do
not know the names of things, but also in the case of all ordinary
persons, for the association of the names and relations could be
distinguished as occurring at a succeeding stage [Footnote ref 2].
S'ridhara, in explaining the Vais'e@sika view, seems to be largely
in agreement with the above view of Vacaspati. Thus S'ridhara says
that in the nirvikalpa stage not only the universals were perceived
but the differences as well. But as at this stage there is no memory
of other things, there is no manifest differentiation and unification
such as can only result by comparison. But the differences and the
universals as they are in the thing are perceived, only they are not
consciously ordered as "different from this" or "similar to this,"
which can only take place at the savikalpa stage [Footnote ref 3].
Vacaspati did not bring in the question of comparison with others,
but had only spoken of the determinate notion of the thing in definite
subject-predicate relation in association with names. The later Nyaya
write