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earlier moments of apprehension create such a desire during the later moments of apprehension that by virtue of that desire, even a kṣamika vijñāua having only one support, is able to apprehend other jnanas and their visayas. This theory of Bauddhas seems fallacious. For, vāsanā or desire mentioned above, could be applied only when it is related to vāsaka or vāsauîya and could never be applied to the knowledge that vanishes immediately after its birth.
Lastly, if atman were taken to be kṣnika, faults such as production of many objects at a of vijñāna, and violation of the law of cause would crop up. These faults could only be were taken as susceptible to utpada or production, vyaya or destruction, and dhrauvya or retention.
a number of time, retention and effect etc., avoided if soul
In addition to all these arguments, the sentence of Védas also leads to establish that alman is different from body.
(iv) Existence of Elements: In coures of discussion with the fourth Ganadhara named Vyakta, the Bhagavāna explains the validity of the view that elements do exist.
Since jiva etc are contained in bhulas or elements, doubt about bhuitas gives rise to doubts about the existence of all leading to the idea of all-pervading negation. Consequently,
we will be compelled to take the whole Universe as nothing but illusion or dream. And according to this notion of all pervading negatiou, there will be no distinction between svamata or one's own opinion and papa mata or another's opinion, hrasva or small, and dirgha or long, and so on.
Some objects are self-accomplished like a cloud produced as a result of collision, with the element as a case without he help of any Karta or agent. Some objects are accomplished like ghata by means of an outside agent, while some other objects, are produced by means of their virtues, as well as, the Outside agents as in the case of a child produced by means
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