The non-existence (of external things, i.e., of the world) cannot he maintained, on account of our being conscious of them.

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28. The non-existence (of external things, i.e., of the world) cannot he maintained, on account of our being conscious of them.

Further it cannot be said that the world itself is nonentity, or non-entity itself the world, for it is actually perceived (as entity), being the object of accurate knowledge.

29. And on account of the difference of characteristics (the world is not non-existent), as those of dream, etc, are.

And it cannot be said that as the creatures of a dream, etc., (are), the world too, though an object of perception, is non-entity; for, unlike the world, the creations of a dream, etc., are objects of a widely different perception thus: This is a mere dream, this is not the serpent’ and so on. And there is no such authority here (as would prove non-existence of the world).

In this Adhikarana, the Sutrakara refutes the theory that all things are mere modes of Vignana.

30. The world is not Vignana (consciousness or thought), for it is not so perceived.

The world is not a mere mode of the mind; for no body has perceived it to be such in his experience.

31. And because of its (of consciousness) momentary duration.

Vignana or consciousness is only of a moment’s duration, whereas the objects have been shown to be (and are) permanent. Hence too, the mind and the world outside cannot be said to be identical.

32. And became of the absence of, and of the conflict with, reason and alt authorities, in every position (the systems opposed to scripture are to be rejected).

For the theories now enquired into are unsupported by all authorities and opposed to Shruti, Smriti and reasoning; these systems cannot, therefore, be accepted.

The Jaina doctrine that a thing may be or may not be, etc., is here refuted.

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