NOTES
179
non-establishment. Though the probam; be treated as present in merit and demerit which are said to be not the objects of empirical usage of immediacy, still the Dvaitin contends that even merit and demerit are objects of mind's perception which appears in the form of recollection. So they too are objects of empirical usage in the whole subject of immediacy. Hence the defect is non-establishment of the probans and not partial non-establishment of the probans in respect of the subject. The manas is accepted by the Dvaitin as a separate Karal}a. It has two functions. It cognises all external objects through the instrumentality of all other senses. Its independent function is to be the pramlil}a !n respect of recollection. It is this special function that makes the Dvaitin admit the independent nature of mind as a karal}a. If the non-existence be of the attribute, there is the defect that the substrate has no function for it. Besides the substrate is non -established. XVIII (152-179). The cognisability referred to by the Dvaitin can be neither of the valid nor of the delusive type. If it is said to he of the valid type it is opposed to Advaita. If it is said to be of the delusive type it is not accepted by the Dvaitin. The probans in a valid inference must be acceptable to both the"' disputants. Hence neither of the alternatives is established. The Advaitin finds a way out of the difficulty and contends that the probans is defined in general terms and not in a specific manner. Besides, he points out that it is not right to analyse into specific particulars a probans defined in general terms and thus refute it. Such a procedure would lead to the total non-existence of all inferences. In the ordinary inference where we establish fire with the help of the probans "smoke, if some one were to ask us as to•woot exactly is the probans, whether the smoke that is related te the present place and time or smoke that is related to some other place and time, we cannot aive any answer. If we hold tp~ smoke related to the present,place and time to be the probans,
