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XIII (131) The Refutations urged are pointed out not to affect the Siddhantins position, since they are urged on the opponent's own principles XIV (132, 133) Refutation of the seventh alternative, being cognised as in tile same locus as its own absolute ttof1existence . XV (134-142) The criticism of the Advaitin's probans, cognisability XVI (143-146) Cognisability, meaning non-seJf luminosity refuted XVII (147-151) A further examination of the concept of notJ·selj-lumil~osity
XVIII (152-179) Refutation of the pramaQas in respect of cognisability : Inference ; A detailed criticism of the inference is undertaken XIX (180-187) Another definition of cognisability criticised. XX (188-200) Refutation of the probans inertuess . XXI (201-210) Refutation of the probans ji1~itude . XXII {211-218) The definition of finitude, as the substrate of reciprocal dePendence taken up for criticism . XXIII (219-224) Consideration of the relative capacities of the two pramat)as perception and inference in connection with the Advaitin's argument that the difference cognised by perception is sublated by inference XXIV (225-235) Contradi~tion by scriptural statements of the Advaitin's inference XXV (236, 237) Contradiction by smrti XXVI (238-252) Conflict with inference XXVII (253-260). The siddhantin states a counter inference to establish the reality M the universe, with the probans practical efficiency • XXVIII (261) An adjunct is urged to vitiate the Advaitin's -inferenee .
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