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The bhedâbheda view is untenable.

The same arguments tend to refute the view that there is difference and absence of difference at the same time (the so-called bhedâbheda view). Take the judgment 'This is such and such'; how can we realise here the non-difference of 'being this' and 'being such and such'? The 'such and such' denotes a peculiar make characterised, e.g. by a dewlap, the 'this' denotes the thing distinguished by that peculiar make; the non-difference of these two is thus contradicted by immediate consciousness. At the outset the thing perceived is perceived as separate from all other things, and this separation is founded on the fact that the thing is distinguished by a special constitution, let us say the generic characteristics of a cow, expressed by the term 'such and such.' In general, wherever we cognise the relation of distinguishing attribute and thing distinguished

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thereby, the two clearly present themselves to our mind as absolutely different. Somethings--e.g. staffs and bracelets--appear sometimes as having a separate, independent existence of their own; at other times they present themselves as distinguishing attributes of other things or beings (i.e. of the persons carrying staffs or wearing bracelets). Other entities--e.g. the generic character of cows--have a being only in so far as they constitute the form of substances, and thus always present themselves as distinguishing attributes of those substances. In both cases there is the same relation of distinguishing attribute and thing distinguished thereby, and these two are apprehended as absolutely different. The difference between the two classes of entities is only that staffs, bracelets, and similar things are capable of being apprehended in separation from other things, while the generic characteristics of a species are absolutely incapable thereof. The assertion, therefore, that the difference of things is refuted by immediate consciousness, is based on the plain denial of a certain form of consciousness, the one namely--admitted by every one--which is expressed in the judgment 'This thing is such and such.'--This same point is clearly expounded by the Sûtrakâra in II, 2, 33.

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