182
VADAVALi
includes the empirical itmans. These Atmans are substrates of cognition. Hence the non-existence of the probans in this part of the subject. Besides there is the inconstancy of the probans also. It is found in Atman and in absolute non-existence, places where the probandum is not found. (2) If inertness means " not being self-hood ", it is not very clear. This definition means one of two things: (1) being different from Atman or (2) not being the substrate of self-hood. The former alternative is not accepted by the Advaitin. According to them there is no world apart from Brahman. In fact there is nothing apart from Brahman. Vhatever appears as apart from Brahman is only an illusory manifestation of Brahman. If it be contended that though there is no object really different from Brahman, there is the phenomenally different object, such a position is not admitted by the Dvaitin. The probans must be acceptable to both the disputants in a discussion. Besides, the probans is inconstant in respect of absolute non-existence. In absolute non-existence there is no probandum, but there is the probans" being different from the Atman ". Hence the inconstancy. (3) If "inertness " means "not being a substrate of self-hood " such a position is already criticised. In sections (16-2.3) the several alternative definitions of self-hood are.examim!d and they are found to be tainted by one of three defects, (1) non-distinction from probandum, (2) non-establishment of the probans, (3) inconstancy of the probans. (4) If inertness means "being the form of ajfiana" there is the defect of partial non-establishment in respect of the cognition m the form of psychosis. This forms a part of the subject. And in it there is non-existence of the probans i.e., the form of ajfiana. Is it the form of cognition or is it cognition itself ? Such a position is not easy to maintain. A Cognition must h!tve a content. When we refer to Atman as cognition, what is the eontent in that cognition? It cannot be Atman itseif; then there would be no difference between the content and cognition. The content o'r a.
