in opposition to actual perception, the cessation of the (idea of the)
snake?--You will perhaps reply that in this latter case there is a
conflict between two forms of perception, while in the case under
discussion the conflict is between direct perception and Scripture which
is based on perception. But against this we would ask the question how,
in the case of a conflict between two equal cognitions, we decide as to
which of the two is refuted (sublated) by the other. If--as is to be
expected--you reply that what makes the difference between the two is
that one of them is due to a defective cause while the other is not: we
point out that this distinction holds good also in the case of Scripture
and perception being in conflict. It is not considerations as to the
equality of conflicting cognitions, as to their being dependent or
independent, and so on, that determine which of the two sublates the
other; if that were the case, the perception which presents to us the
flame of the lamp as one only would not be sublated by the cognition
arrived at by inference that there is a succession of different flames.
Wherever there is a conflict between cognitions based on two different
means of knowledge we assign the position of the 'sublated one' to that
which admits of being accounted for in some other way; while that
cognition which affords no opening for being held unauthoritative and
cannot be accounted for in another way, is the 'sublating one [FOOTNOTE
25:1].' This is the principle on which the relation between 'what
sublates' and 'what is sublated' is decided everywhere. Now apprehension
of Brahman--which is mere intelligence, eternal, pure, free,
self-luminous--is effected by Scripture which rests on endless unbroken
tradition, cannot therefore be suspected of any, even the least,
imperfection, and hence cannot be non-authoritative; the state of
bondage, on the other hand, with its manifold distinctions is proved by
Perception, Inference, and so on, which are capable of imperfections and
therefore may be non-authoritative. It is therefore reasonable to