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of Vijñānābhikgu, and Vedāntasūtrag with the Bhāsya of S'ankara and the Bhāmati of Vācaspatimis’ra. The distinction between the two doctrines is thus presented in A nutshell by Vijnanabhikṣu at the end of bis commentary on Sainkbya Sutra I. 123:-अयमेव हि सत्कार्यवादिनाममसत्कार्यवादिभ्यो विशेषो यत् तेरुच्यमानी प्रागभावच्वंसौ सत्कार्यवादिभिः कार्यस्याऽनागतातीतावस्थे भावरूपे प्रोच्यते । वर्तमानतात्या चाभिव्यक्तयवस्था घटाव्यतिरिक्तेष्यते । घटादेवस्थात्रयवत्त्वानुभवादिति । अन्यतु सर्व समानम् . The theory of अभिव्यक्ति has been examined and defended at considerable
by Vijñānabhiksu in his Commentary on S S. I. 121-123, the inain difficulty in the theory being met as follows :-" अथैवनभिव्य ते.. रभिव्यक्तयनङ्गीकारे कारणव्यापारात् प्राक तस्याः सत्त्वानुपपत्त्या सत्कार्यवादक्षतिरिति चना अस्मिन पक्षे सत एवाभिव्यक्तिरित्येव सत्कार्यसिद्धान्तु इत्याशयात् । अभिव्यक्तिमाभिव्यक्तयमावन तस्याः प्रागमन्वेऽपि नासत्कार्यवादलापत्तिः ।' Mediating between the 314#nirana of the Nyāya-Vaisesks and the secretare of the Savkliya, the Sänkara Vedäptin recognises partial truth in both, and while the Jains would treat them as two points of view both of which though partia! are equally true, the S'änkara Vedāntin regards both as equally false and deduces from their conflict his doctrine of अनिर्वचनीयता or मिथ्यात्व of all effects. The various views on this subject have been summarized by the author of Saiksepa-Sariraka in one verse as follows: “ आरम्भवादः कणभक्षपक्षः संघातवादस्तु भदन्तपक्षः । सारव्यादिपक्षः परिणामवादो वेदान्तपक्षस्त विवर्तवादः-" where भारम्भवाद-असत्कार्यवाद, संघातवाद-परमाणुपुजवाद, परिणामवाद-सत्कार्यवाद, and विवर्त्तवाद=अनिर्वचनीयतावाद. "एवं च विनाशी शब्दः etc.-This proposition of the Buddhist, howsoever true is not placed beyond the charge of qanam until the दृष्टान्त is established as a thing that is विनाशिन्. It should be noted in this connection that if the 217 which is the ground of the reasoning is to require a proof, and the latter still another proof and so on ad infinitum, there will be no rest (यदेव साधनमुपन्यस्यते वादिना तत्सर्वे स्यासिमित्यपरापरसाधनोपन्यासेनानवस्थैव स्यात् ). Moreover, अप्रसिद्धविशेषण and अप्रसिद्धविशेष्य are really not पक्षाभासs at all. For, let us just consider in relation to whom they are stie and therefore supposed to be
