NOTES
191
The Dvaitin makes out that the rope which is cognised as the snake is the content of the cognition. It is not the snake that generates fear. Hence there is no inconstancy of the probans. The example of the inference is criticised i.e., Atman. The probans fruitful activity is said to be not present in the Atman. The Dvaitin refutes that and points out that there are many ·scriptural statements whose purport is Atman as the cause of the world. The Atman is said to be the creator, destroyer, etc., of this universe. So the example Atman is not devoid of the probans. If the Advaitin urges that the Atman which has fruitful activity is included in the subject, then there is no difference between nihilistic Buddhism and Advaita in respect of denying the self. If it is further urged by the Advaitin that he admits an Atman which is other than the one included in the subject and that hence his position is not the same as that of the Buddhists the Dvaitins reply that the attribute " being other than " is an attribute enough to secure the inClusion of the Atman in the subject. Besides, the fruitful activity present in the qualified Atman is bound to be present even in the Atman transcending the qualified cognition. The Dvaitin puts forward a third probans for the establishment of the reality of the universe. The same difiiculties that were urged in the case of the last probans can also be urged in the present case. XXVIII (261). The Dvaitin urges an adjunct to vitiate the Advaitin's inference. The adjunct is "being the content of a cognition that is generated by a defect." This adjunct is present wherever there is the probandum. Both the adjunct and the probandum are found in the shell·silver. The probans is not co-pervasive with the adjunct. The adjunct is not present in the subject and the probans is th'ere. The adduced defect satisfies the definition df ali adjunct. As a~inst this if the Advaitin urges that he would establish the presence of the adjunct in the subject, the Dvaitin holds that sue~ a position is defective. Fu~ther illusoriness alone being in
