180
VADAV~Li
then such a probans is n~t established in the subject. Thus there would be no valid inference. The Dvaitin answers in detail. The inference which establishes fire with the help of the probans, smoke, has for its probans the smoke defined in general terms. It is by itself able to establish fire. So there is no need for the analysis of the probans, smoke into particular kinds. The particular kinds of smoke have no function in inference. It is not so in the case of the probans, cognisability. There is no common attribute between delusive cognisability and valid cognisability. A comparison is instituted to illustrate this point. There is no common attribute, lotusness, present in the sky-lotus and lake-lotus. The sky-lotus, just like the delusive cognisability, is non-existent. Then how is it that we speak of delusive cognisability? It is just like the reference to the sky-lotus and nothing better. Besides, the probans is contradictory, because it is found in places where there is no probandum i.e., illusoriness. In the Atman there is no illusoriness but there is cognisability. It is only found in the real i.e., Atman. This contradiction is sought to be refuted on the ground that cognisability is found in the shell-silver also. There the cognition is of shell only and not of the silver, says the Dvaitin. The question as to how shell can be the content of silver-cognition has to be answered. The Dvaitin resolves the term silver-cognition to mean two things: (1) the cognition that has silver, for its content, (2) the cognition that has the form of silver. It cannot be the first because there is no silver in the shell. It is the cognition that has the form of silver. The shell-silver-cognition has for its content shell; owing to defect it cognises the form of silver. Further such cognisability is not found in the subject. The probans cognisability is criticised by. the J)v"ctitin and he points out that it is inconstant, because it is presfiiJ.t in the Atman where there is no probandum i.e., illusoriness. The Advaitin contends that the Atman,is not cognised. To say that the
