preted, or the Semitic theologies of Judaism and Islam, but really a synthesis of monism and dualism both. The Bengal Vaishnava school proclaims the relation between the Creator and His creation or the Brahman and the world, composed of both spirit and matter, as a relation of “inconceivable difference in identity and identity in differ- ence”, inconceivable because in formal logic identity and difference are two distinct categories. It cannot conceive that there may be difference inside identity and identity inside difference. The valid pro- position in formal logic is, A is B or A is not B. But in transcendental logic we know that A may both be B and not-B.
The Absolute or the Ultimate Reality in Bengal Vaishnavism is both the Knower and the Object of His own knowledge, The Absolute is both the Enjoyer and the Object of His own enjoyment. The Absolute is the Agent or Worker and is Himself the Object upon which His will operates. In all these processes, whether of knowing or enjoying or working, the eternal motive is to ulti- mately cancel the differentiations with which knowing, enjoying and willing or acting start. At the beginning the knower stands
