188
VADAVALi
that ascribe reality to the universe are modes of restatement which are refuted by other scriptural statements that deny reality to the universe. As against this position the Dvaitin points out that the reverse of what the Advaitin holds is the truth. There is nothing to prevent us from explaining scriptural statements like " there are no differents whatsoever here " as restating the unreality of differences and that scriptural statements like " universe is real " as refuting them. It is possible at this rate to hold that scriptural statements like " there was non-existence in the beginning " refute the statements like " the Brahman is knowledge and infinitude". Before restating and refuting a position there is the need to establish it through a pramaQa other than scripture. The Dvaitin points out that the illusoriness of the universe is established by the probans, " cognisability " and the reality of Brahman has to be the substrate of delusion. Delusion is not accountable otherwise than on the assumption of Brahman as the substrate. The reality of the world cognised, is it an object of valid cognition or not? It cannot be an object of valid cognition, because what is a content of a valid cognition cannot be refuted. The Advaitin does not admit validity for what is negated. It cannot be the object of an invalid cognition, because that which is not established cannot be restated. Besides, whenever there is a restatement of a fact it takes the following form " what they say," even where such a form is absent. There is some special reason to justify the ascribed repetitiveness. Thus in "kill not a Brahmin ", Brahmanicide due to natural hatred is said to be restated for the sake of a prohibition, though the form of the test is not " what is established by lust or hate viz., braamanicide, that should be avoided ". The special ground for this treatment is that the proximity to a negation can only be of the already established; and in respect of this element there .an 'be only a restatment. • XXV (236, 237). Thr. Dvaitin points out the contradiction for the Advaitin's inference by c;9. verse in the Gita (XVI-8). 'In
