NOTES
171
at the sight of the holy waters of Setu• near Rames'varam. Demerit is there destroyed by cognition. The Davitin criticises the probans of the inference i.e., " being the manifestor of the non-manifested". The term manifestor is resolved to mean three alternatives. It does not mean the instrument of cognition. The sense-organ of sight is an instrument of cognition. In it there is the probans and not the probandum. Hence the inconstancy of the probans. Besides in the example i.e., the light of a lamp as it first comes into existence from darkness, the light is not considered as an instrument of cognition. It is treated as an accessory to the instrument of cognition. It only destroys the obstruction i.e., darkness. So in the example there is the defect of the absence of the probans. In the subject " valid cognitions " there is the absence of the probans i.e. being the instrument of cognition. Cognition cannot be the instrument of its own self. Hence the defect of the non-establishment of the probans in respect of the subject. If the term " manifestor " means " the accessory to an instrument of cognition", there is the inconstancy of the probans in respect of collyrium (applied to the eyes). This collyrium is said to have the power of helping the eyes to see through darkness. So it is an accessory to the instrument of cognition. In it i.e., the eye-paint, the probandum is not present. Hence the defect of the inconstancy of the probans. The term manifestor means " being cognition " ; since in the example, i.e., light, there is no jnatatvam there is the defect of the absence of the probans in respect of the example. The Advaitin urges that experience is the Prama"Qa in respect of the positive nature of nescience. He points out that therecollection " I did not know anything " is the evidence for it. This recollection i!f from the man who has just got up from his sleep. The DvaPtin urges that the recollection has for its content the non-existence of cognition and not p<'sitive nescience. It cannot be •so, says the Advaitin, because in deep sleep, as all the senses are
