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VADAVALi
at rest, there cannot be any knowledge. Further the cognition of non-existence is dependent on the cognition of the locus as well as the counter-correlate. In the absence of both the cognitions, the Dvaitin cannot hold that the content of the recollection is the nonexistence of the cognition. The Dvaitin replies that witness-consciousness cognises the locus as well as the counter-correlate and hence the content of the recollection cognition is the non-existence of cognition. According to S'ri Madhva, Sak!?in is always awake. It is of the very nature of the self (svarupa) unlike the other six sense organs (indriya), which are elemental. It is this sak~in that cognises the locus as well as the counter-correlate. The Advaitin cites another inference to prove the positive nature of nescience. The subject of the inference, nescience, is the non-existence of cognition; the probans is "being not cognised by the appropriate pramacya." There is the defect of the non-establishment of the probans. As nescience is said to be the non-existence of cognition, the probans, " being not cognised by any prama:Q.a " is not there. Nescience is not cognised by prama:Q.a, because it is destroyed by pramacya, like certain knowledge. The Dvaitin criticises his inference as being inapplicable. Once we state that nescience is not cognised by pramii:Q.a, it is con· tradictory to state an inference to establish it. Inference being a pramii.Qa cannot cognise nescience. Hence the inapplicability of the inference. The Advaitin tries to get over this contradiction by positing the presence of the pervasion by psychosis and by negating the presence of the pervasion by cognition in which consciousness is reflected (phala). Through the positing of the cognition of the subject by psychosis the cognition for the subject is secured. Through the negation of the cognition of the fruit (the cognition in which consciousness is reflected) the defect of the wn'-establishment of the probans in respect of itself is refuted. ~~ To this the Dvaitin r~plies that the Advaitin does not admit the pervasion by the psychosis oflhescience. Nescience is destro;ed
