204
VADAVALi
in them is not possible. There is the negative instance, "the yogi's body", The yogin enjoys the fruit of his tapas through a number of bodies. In the yogin's body there is the absence of both pro·bandum and probans. ADDITIONAL NOTES 323. The reading in the Kumbakonam as well as the Belgaum text is 11a ca; but the sentence seems to be the purvapak!iin's. For, the next sentence is. an objection to the solution suggested by the siddha1ttin (Advaitin). The statement of the purvapak!;itt should be taken to have begun with the present sentence and to end with iti before maivam. Hence the text should, it seems, be corrected into namt. 383. What is not even cognised cannot be refuted. And you, who analyse the concept of difference in order to refute it, clearly cognise differences among the various senses. 387. The rejection of origination by a non·defective cause; this is the third case. A more prominent sublater is something like perception which, as not dependent on other pramli1Jas, is the clearest of all. 389. Sruti in its non-dualist utterances may be imagined to be the sublater; it is not really so, since it can be explained otherwise; and only what has no other scope in this way can be the sublater. 400. The setting out of alternatives and their refutation proceed on the basis of difference ; hence conflict with one's (Advaitin's) own activity; and the question like "Is difference different or non-different from the substrate " conflicts with one's own reasoning that there is no difference. 418. The natural colour of cloth is whiteness. •· Where it is blue and unclean, it is due to the colour of the dyeing 'i.naterial ; in regard to the cloth that is dyed (and presents the colour inherent in the dye stuff) the~e is the enrpirical usage " The cloth is bl!~ck
