other things, that is the object of perception. And we must adopt the
former alternative, because the apprehension of difference presupposes
the apprehension of the essential nature of the thing, and, in addition,
the remembrance of its counterentities (i.e. the things from which the
given thing differs). Hence difference is not apprehended by Perception;
and all judgments and propositions relative to difference are founded on
error only.

Difference--bheda--does not admit of logical definition

The Logicians, moreover, are unable to give a definition of such a thing
as 'difference.' Difference cannot in the first place be the essential
nature (of that which differs); for from that it would follow that on
the apprehension of the essential nature of a thing there would at once
arise not only the judgment as to that essential nature but also
judgments as to its difference from everything else.--But, it may be
objected to this, even when the essential nature of a thing is
apprehended, the judgment 'this thing is different from other things'
depends on the remembrance of its counterentities, and as long as this
remembrance does not take place so long the judgment of difference is
not formed!--Such reasoning, we reply, is inadmissible. He who maintains
that 'difference' is nothing but 'essential nature' has no right to
assume a dependence on counterentities since, according to him,
essential nature and difference are the same, i.e. nothing but essential
nature: the judgment of difference can, on his view, depend on
counterentities no more than the judgment of essential nature does. His
view really implies that the two words 'the jar' and 'different' (in the
judgment 'the jar is different') are synonymous, just as the words
'hasta' and 'kara' are (both of which mean 'hand').