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FOREWORD
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different from each other, then why do you postulate two qualities, or: why do you say that the special quality of the atoms are perceived by the emancipated only ?
4. The Vijñånas cannot establish the presence of qualities in the objects, because many Vijnanas are caused without the presence of any object. It is also an universal law that the objects should be known as different only by different qualities. In that case why should your general and particular qualities not differentiate the thing? The atomic theory also cannot be established, because you cannot answer whether the atoms are one or many. There is no other alternative for establishing the atomic theory. If the atom is one, how can it have six parts, four in four directions, with one, on the top and the other below. An atom possessing these six parts should be designated as & conglomeration of atoms. It is therefore reasonable to bald the atoms also as nothing else than a reflection of the Vijäkna. As the atoms do not exist, an object cannot be formed with the atomos as constituent parts.
5. The Vijñâpas never reflect the external objects either with or without the forms of those objects, or with a different form. They themselves rise one after another without reference to any external object. The nature of Vijñāna is such.
6. The nature of Vijñāna is to shine itself without the help of any other knowledge. If it requires such help then there, will be no end to it. The example of the eye is out of place here, because the Vijnana itself is shining while the eyes are the causes for shining. • 7. By perception the existence of the objective world cannot be proved. The perception which, for instance, has no black form cannot reflect black things. If the perception has a black form and the outward object is also black, then there would be two black Vijpanas which is absurd. By inference also the existence of the objective world cannot be proved because the reasons advanced by you is not accepted by both parties.
