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is due to the environmental circumstances limiting its original unlimited capacity. Any way a statement in words is capable of expressing one's experience of facts, as they exist independently of him,
In the discussions about the conditions of knowledge above, one might have noticed that the views of the objectors were not so much incorrect as they were but one-sided. In other words, some amount of plausibility, they are certainly entitled to claim and they are wrong only when they put forward their partial view as the complete theory about reality. If, for instance, one chooses to fix his attention exclusively upon the transitory experience of the moment and the actual utility of its transitory matter at that moment which is fast-fleeting, he may be inclined towards the Buddhist Sünya-Vada, Vijnana-Väda or Ksanika-vada. He may be right to some extent. But he would be wrong as the Buddhists were, if he takes the unwarranted next step and denies the reality of the persisting elements in both the cogniser and the cognised, which are 80 insistent in all our experiences. In the same manner, one drawing away his philosophio atten. tion from the endlessly varied and evanescent phenomenal manifold and probing deep into their ultimate basis, may take the Advaita Vedānta
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