And (the contrary is proved), as in the case of space by the absence of change.

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24. And (the contrary is proved), as in the case of space by the absence of change.

It may be said that in the same way as momentary existence is proved in the case of light, etc., from the observation of changes of volume, and the consequent difference in individuality, the evanescent character of every effect is inferred. But then the counter-argument proceeds thus; that in the same way, as no changes being observed in space, etc., the permanent character of space, etc., is proved, permanency might be inferred of other things also.

25. And on account of recognition.

“That very thing is this”; So does the recognition arise of everything previously cognized. (Hence if everything were different from itself in the subsequent moment, the recognition of the identity of the thing observed at two different points of time could not take place).

If it should be objected that the recognition of identity is an illusion, then the opponent should be told that his notion of the change or of difference in the individual presented is also an illusion.

(In the following Adhikarana) the Sutrakara refutes the theory that Shunya or non-entity is the cause.

26. (Entity) does not spring from non-entity, that not being observed.

As non-entity has not been observed (to produce entity), it does not stand to reason to suppose it (nonentity) to be the cause.

27. And thus on that doctrine, there would be an accomplishment of ends by the Indifferent (whatever is incapable of being thought of as fit to be abandoned or pursued).

If non-entity were the cause, then the indifferent things, (i.e., the non-existent), sky-flower, etc., which cannot be the object of pursuit or avoidance should also be capable of accomplishing certain ends. The particle ‘and’, indicates that if the last inference were false, the inference of the opponent should also be false; for there is nothing to distinguish (Shunya from sky-flowers)

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