NOTES
199
examine as to whether the adjunct enters into contact with the whole of ether or with certain parts of ether ? If it enters into contact with the whole of ether then there would be no difference at all. If it enters into contact with a certain part of ether, there is the establishment of the parts in ether and the adjunct only reminds us of it and does not create it. Thus there is no way of avoiding the defect of the non-existence of the probandum in ~he example. XLII (405-412). The Dvaitin concludes that difference is of the very nature of the substrate and as such cognition of the substrate itself gives us the cognition of difference. Hence there is not the defect of reciprocal dependence etc., because there are no two separate cognitions. No doubt the cognition of the thing as different involves knowledge of all counter-correlates; but this in a general way is supplied by the witness-consciousness. What is supplied by the witness is an integral part of our present cognition, as may be shown by our apprehension of time, for which the witnessconsciousness is responsibe. S'ri Madhva is of opinion that Time and Space are pre-conditions of all cognitions. These two elements are not cognised by perception or inference but by the witnessconsciousness. The witness is the svarlipa of the soul itself. XLIII (413-426). Time is not perceptible by the senses; the eye cannot see the colourless ; the skin cannot feel the touchless ; the mind cannot cognise the external ; it is manifest even to the deaf from birth ; hence it is cognised but not by the senses. XLIV (427-437). The view that cognition and validity are both inferred in Bhatta's school. This is refuted after the Priibhiikara view, set out earlier. XLV (438-456). Validity is intrinsic to cognition and together with the congnition validity is manifested by witness-consciousn~ss.. Witness-consciousness cognises the validity in a cognitioo only when there is no defect. Defect in the cognition is the cause of invalidity. The in~alidity in cognition is known l1y inference. The witness-co~sciousness does not cognise it. In
