the later cognition would cause us to apprehend only what was
apprehended before, and there being thus no difference (of object of
cognition) there would be nothing to distinguish the later state of
cognition from remembrance. If on the other hand a difference is
admitted for each state of consciousness, we admit thereby that
perception has for its objects things affected with difference.

If all acts of cognition had one and the same object only, everything
would be apprehended by one act of cognition; and from this it would
follow that there are no persons either deaf or blind!

Nor does, as a matter of fact, the eye apprehend mere Being only; for
what it does apprehend is colour and the coloured thing, and those other
qualities (viz. extension, &c.), which inhere in the thing together with
colour. Nor does feeling do so; for it has for its objects things
palpable. Nor have the ear and the other senses mere Being for their
object; but they relate to what is distinguished by a special sound or
taste or smell. Hence there is not any source of knowledge causing us to
apprehend mere Being. If moreover the senses had for their object mere
Being free from all difference, it would follow that Scripture which has
the same object would (not be originative of knowledge but) perform the
function of a mere anuvada, i.e. it would merely make statements about
something, the knowledge of which is already established by some other
means. And further, according to your own doctrine, mere Being, i.e.
Brahman, would hold the position of an object with regard to the
instruments of knowledge; and thus there would cling to it all the
imperfections indicated by yourself--non-intelligent nature,
perishableness and so on.--From all this we conclude that perception has
for its object only what is distinguished by difference manifesting
itself in generic character and so on, which constitute the make or