be that of a thing affected with certain differences some other
differences are denied; but manifestly this would not prove the
existence of a thing free from all difference. To thought there at any
rate belongs the quality of being thought and self-illuminatedness, for
the knowing principle is observed to have for its essential nature the
illumining (making to shine forth) of objects. And that also in the
states of deep sleep, swoon, &c., consciousness is affected with
difference we shall prove, in its proper place, in greater detail.
Moreover you yourself admit that to consciousness there actually belong
different attributes such as permanency (oneness, self-luminousness, &c.
), and of these it cannot be shown that they are only Being in general.
And even if the latter point were admitted, we observe that there takes
place a discussion of different views, and you yourself attempt to prove
your theory by means of the differences between those views and your own.
It therefore must be admitted that reality is affected with difference
well established by valid means of proof.




Sabda proves difference.

As to sound (speech; sabda) it is specially apparent that it possesses
the power of denoting only such things as are affected with difference.
Speech operates with words and sentences. Now a word (pada) originates
from the combination of a radical element and a suffix, and as these two
elements have different meanings it necessarily follows that the word
itself can convey only a sense affected with difference. And further,
the plurality of words is based on plurality of meanings; the sentence
therefore which is an aggregate of words expresses some special